the way which God propoundeth being prepossessed with carnal fancies 'T is counted a foolish thing to wait upon God in the midst of straits conflicts and temptations 1 Cor. 2. 14. The natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned More prejudices lye against the means than the end therefore out of despair they sit down with a carnal choice as persons disappointed in a match take the next offer since they cannot have Gods happiness they resolve to be their own carvers and to make themselves as happy as they can in the enjoyment of present things III. Our mistakes about it will cost us dear God is very jealous of what we make our happiness and therefore blasteth the carnal choice Those that will try experiments smart for it in the issue Solomon came home by weeping-cross Eccles. 1. 14. I have seen all the works that are done under the sun and behold all is vanity and vexation of Spirit He hath proved it to our hands He had a large heart and a large Estate and gave himself to pleasures to extract happiness from the Creatures to hunt after worldly satisfactions in a more artificial way than brutish Sots that merely act according to lust and appetite Eccl. 2. 1. I said in mine heart Go to now I will prove thee with mirth therefore enjoy pleasure and behold this also is vanity He gave himself to pleasures not meerly upon sensual but curious and artificial aims yet found his heart secretly withdrawn from God Whoever maketh Tryal will either run into utter mischief or must come home again by a sound remorse and so they learn it and dearly to their cost Use Let us study this Point well 1. That we may not take up with a false happiness or set up our rest in temporal enjoyments as height of honour abundance of riches favour of great men c. Things useful in their Sphere and beneficial to sweeten and comfort the life of man who hath placed his happiness in God Pleasures being enjoyed they do not satisfy being loved they defile being lost they increase our trouble and sorrow 1. They cannot satisfie because of their imperfection and uncertainty They do not answer the whole desire of man carry no proportion with the Conscience That which maketh a man happy must bear a thorow proportion with all the wants desires and capacities of the Soul so as conscience and heart and all may say it is enough But alas these things cannot give us solid peace and contentment Isa. 55. 2. Wherefore do ye spend your money for that which is not bread and your labour for that which satisfieth not Till an hungry conscience be provided for we cannot be happy But besides their low use consider the uncertainty of injoyment Nothing can give us solid peace but what doth make us eternally happy These flowers wither in our hands while we smell at them Nothing but the favour of God is from everlasting to everlasting We have not a sure possession of these things in the world They are possessed with fear 1 Cor. 7. 30 31. 'T is the Apostles Counsel that they that buy should have such remiss affections to the world as though they possessed not and they that use this world as not abusing it for the fashion of this world passeth away A man must look for changes and lay forth for several conditions in the World Psal. 39. 11. When thou with rebukes dost correct man for iniquity thou makest his beauty to consume away like a moth surely every man is vanity Selah Like glass brittle when most glistering 2. Being inordinately loved they defile There is not only gall but poison in them They cannot make us better but may easily make us worse as they defile and draw the heart from God and enslave us to our own Lusts. 1 Tim. 6. 10. But they that will be rich fall into temptation and a snare and into many foolish and hurtful lusts which drown men in destruction and perdition For the love of money is the root of all evil which while some have coveted after they have erred from the faith and pierced themselves thorow with many sorrows 3. Being lost they encrease our Trouble and Sorrow A man that hath not learned to be abased as well as to abound his abundance maketh his case the more miserable It is hard to go back a degree or two They are apt to bring much trouble upon the heart of him that is conversant about them All is vanity and vexation of Spirit The more we make them our happiness when lost they increase our Trouble 2. That we may not be prejudiced against the true happiness Men think it a happiness to live without the yoke of Religion to speak and think and do what they please without restraint but to be always in bonds and held under the awe of the word that they count unreasonable and grievous Psal. 2. 3. Let us break their bands asunder and cast away their cords from us In studying of this Point 1. Lean not to thine own understanding Pro. 23. 4. Labour not to be rich cease from thy own wisdom but seek direction from God by his word and Spirit God can only determine who is the Blessed man in whose hand alone it is to make us Blessed 2. Take the light of faith sense and carnal reason will deceive you Blessedness is a riddle which can only be found out by faith Which is the evidence of things not seen Heb. 11. 1. That a poor Godly man who is counted the filth and off-scouring of all things should be the only happy Man and that the great Men of this world who have all things at will should be poor blind miserable and naked is a paradox will never enter into the heart of a Natural man that hath only the light of sense and carnal reason to judg of things for to sight and reason it is nothing so 3. Wait for the light and power of the Spirit to incline and draw thy heart to God Many times we are doctrinally right in point of Blessedness but not practically we content our selves with the meer notion but are not brought under the power of these Truths that is the work of the Spirit It is easy to prove that it is the Beasts happiness to enjoy pleasure without remorse easy to prove the uncertainty of riches and what unstable foundations they are for the Soul to rest on but to draw off the heart from these things to God is the work of the Holy Ghost Psal. 49. 13. This their way is their folly yet their posterity approve their sayings Many a man who stands over the grave of his Ancestors will say Ah how foolish were they to waste their time and strength in pleasure and in hunting after worldly greatness and esteem and favour with men what doth it profit them now And yet
thing observable from hence is the necessity of directing grace Oh that my ways were directed I shall first premise some Distinctions 1. There is a general direction and a particular direction 1 The general direction is in the word there God hath declared his mind in his statutes He hath shewed thee O man what is good Micah 6. 8. 2 A particular direction by his Spirit who doth order and direct us how to apply the rule to all our ways Isa. 58. 11. The Lord shall guide thee continually Now this particular direction is either to our general choice Psal. 16. 7. I will bless the Lord who hath given me counsel It is the work of God only to teach us how to apply the rule so as to chuse him for our portion Or secondly as to acts and orderly exercise of any particular grace so 2 Thes. 3. 5. The Lord direct your hearts into the love of God and into the patient waiting for Christ. Or thirdly as to the management of our Civil actions as the pillar of the Cloud went before the Israelites in their Journeys so doth God still guide his people in all their affairs both as to duty and success As to Duty Prov. 3. 6. In all thy ways acknowledg him and he shall direct thy paths Ask his counsel leave and blessing in doubtful things ask his counsel in clear cases ask his leave Shall I go up or not and then ask his blessing As to Success Prov. 16. 9. A mans heart deviseth his way but the Lord directeth his steps Events cross expectation we cannot foresee the event of things in the course of a mans life what is expedient and what not Prov. 20. 24. Mans goings are of the Lord how can a man then understand his own way We purpose and determine many things rightly and according to rule but God disposeth of all events Rom. 1. 10. Making request if by any means now at length I might have a prosperous journey by the will of God to come unto you God brought Paul to Rome by a way he little thought of Therefore we need to call God to counsel and to enquire of the Oracle in all matters that concern Family Commonwealth or Church We need a guide Ier. 10. 23. O Lord I know that the way of man is not in himself neither is it in man that walketh to direct his steps Affairs do not depend on our policy or integrity but on the Divine Providence who ordereth every step to give such success as he pleaseth II. Distinction There is a Literal direction and an effectual direction 1. The Literal direction is by that speculative knowledg that we get by the Word Psal. 119. 105. Thy word is a lamp unto my feet and a light unto my path Sufficient not only for general courses but particular actions 2. The effectual direction is by the Holy Ghost applying the Word and bending the hearts to the obedience of it Isa. 61. 8. I will direct their work in truth and I will make an everlasting Covenant with them That is I will so shew them their way as to work their hearts to the sincere obedience of it Now to give you the Reason for the necessity of this Direction Three things prove it 1. The blindness of our minds We are wise in generals but know not how to apply the rule to particular cases The Heathens were vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their imaginations Rom. 1. 21. And the same is true of us Christians though we have a clearer knowledg of God and the way how he will be served and glorified yet to suit it to particular cases how dark are we A Dial may be well set yet if the Sun shine not upon it we cannot tell the time of the day The Scriptures are sufficient to make us wise but without the light of the Spirit how do we grope at noon-day 2. The forgetfulness of our Memories We need a Monitor to stir up in us diligence watchfulness and earnest endeavours Isa. 30. 21. And thine ears shall hear a word behind thee saying This is the way walk ye in it When ye turn to the right hand and when ye turn to the left The cares and businesses of the world do often drive the sense of our duty out of our minds One great end of Gods Spirit is to put us in remembrance to revive truths upon us in their season A Ship though never so well rigged needs a Pilot we need a good guide to put us in mind of our duty 3. The obstinacy of our hearts so that we need every moment to enforce the Authority of God upon us and to perswade us to what is right and good The Spirits light is so directive that it is also perswasive there needs not only counsel but efficacy and power We have boisterous lusts and wandring hearts we need not only to be conducted but governed We have hearts that love to wander Jer. 14. 10. We are sheep that need a shepherd for no creature is more apt to stray Psal. 95. 10. It is a people that do err in their hearts not only ignorant but perverse not in mind only apt to err but love to err Thus you see the necessity of this direction Oh that my ways were directed to keep thy statutes The USES Well then give the Lord this honour of being your continual guide Psal. 48. 14. For this God is our God for ever and ever he will be our guide even unto death You do not own him as a God unless you make him your guide Psal. 73. 24. Thou shalt guide me with thy counsel and afterwards receive me to glory In vain do you hope for eternal life else Therefore 1. Commit your selves to the tuition of his Grace a man is to chuse God for a guide as well as to take him for a Lord to ask his counsel as well as submit to his Commandments Ier. 3. 4. Wilt thou not from this time cry unto me My father thou art the guide of my youth 2. Depend upon him in every action The steps of a good man are ordered by the Lord all his particular actions Rom. 8. 26. For we know not what we should pray for as we ought but the Spirit it self maketh intercession for us with groanings which cannot be uttered 3. Seek his Counsel out of a desire to follow it Ioh. 7. 17. If any man will do his will he shall know of the Doctrine whether it be of God or whether I speak of my self Still walk according to light received and it will increase upon you Such as make conscience of known truth shall know more He that cometh with a subjected mind and fixed resolution to receive and obey shall have a discerning spirit God answereth men according to the fidelity of their own hearts SERMON VII PSAL. CXIX 6. Then shall I not be ashamed when I have respect unto all thy Commandments THE Psalmist had prayed for direction to keep Gods Commandments here
compose and purifie the Mind and make Sin more odious and fortifie us against the Baits of Sense which are the occasion of all the Sin in the World All our Joy is to be considered with respect to its Use and Profit Eccles. 2. 2. I said of laughter It is mad and of mirth What doth it The more a Man delighteth in God and in the Ways of God the more he cleaveth to him and resolveth to go on in this Course and Temptations to Sensual Delights do less prevail for the joy of the Lord is our strength The safety of the Spiritual Life lieth in the keeping up our Joy and Delight in it Heb. 3. 6. Whose house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end Isa. 64. 5. Thou meetest him who rejoyceth and worketh righteousness But now Carnal Delights intoxicate the Mind and fill it with Vanity and Folly The Sensitive Lure hath more power over us to draw into the slavery of Sin Tit. 3. 3. For we our selves were also foolish deceived serving divers lusts and pleasures Surely then the healing Delights should be preferred before the killing wounding Pleasures that so often prove a snare to us 2. The Object is to be considered thy commandments Here observe 1. David did not place his Delight in Folly or Filthiness as they do that glory in their shame or delight in Sin and giving contentment to the Lusts of the Flesh as the Apostle speaks of some that sport themselves in their own deceivings 2 Pet. 2. 13. that do not onely live in sin but make a sport of it beguiling their own hearts with groundless apprehensions that there is no such evil and hazard therein as the Word declareth and Conscience sometimes suggesteth they are beholden to their sottish Error and Delusion for their Mirth Neither did he place his Delight in Temporal trifles the Honours and Pleasures and Profits of the World as bruitish Worldlings do but in the Word of God as the Seed of the New Life the Rule of his Conversation the Charter of his Hopes that blessed Word by which his Heart might be renewed and sanctified his Conscience setled his Mind acquainted with his Creators Will and his Affections raised to the Hopes of Glory The Matter which feedeth our Pleasures sheweth the Excellency or Baseness of it If like Beetles we delight in a Dunghil rather than a Garden or the Paradise of God's Word it shews a base mean Spirit as Swine in wallowing in the mire or Dogs to eat their own Vomit Our Temper and Inclination is known by our Complacency or Displacency Rom. 7. 5. For when we were in the flesh the motions of sin which were by the law did work in our members to bring forth fruit unto death Therefore see which your hearts carry you to to the World or the Word of God The most part of the World are carried to the Pleasures of Sense and mastered by them but a Divine Spirit or Nature put into us makes us look after other things 2 Pet. 1. 4. Whereby are given unto us exceeding great and precious promises even of the great blessings of the new Covenant such as Pardon of Sin Eternal Life c. 2. Not onely in the Promissory but Mandatory part of the Word Commandments is the Notion in the Text. There is matter of great Joy contained in the Promises but they must not be looked upon as exclusive of the Precepts but inclusive Promises are spoken of Psal. 119. 111. Thy testimonies have I taken as an heritage for ever for they are the rejoycing of my heart They contain spiritual and heavenly Riches and so are matter of Joy to a believing Soul but the Commandments call for Duty on our parts The Precepts appoint us a pleasant Work shew us what is to be done and left undone These Restraints are grateful to the New Nature for the compliance of the Will with the Will of God and its conformity to his Law hath a Pleasure annexed to it A renewed Soul would be subject to God in all things therefore delights in his Commandments without limitation or distinction 3. It is not in the Study or Contemplation of the Justice and Equity of these Commandments but in the Obedience and Practice of them There is a pleasure in the Study and Contemplation for every Truth breedeth a delectation in the mind Psal. 19. 8. The statutes of the Lord are right rejoycing the soul. It is a blessed and pleasant thing to have a sure Rule commending it self with great evidence to our Consciences and manifesting it self to be of God therefore the sight of the Purity and Certainty of the Word of God is a great pleasure to any considering Mind no other Study to be compared with it But the Joy of Speculation or Contemplation is nothing to that of Practice Nothing maketh the Heart more chearful than a good Conscience or a constant walking in the way of God's Commandments 2 Cor. 1. 12. Our rejoycing is this the testimony of our conscience that with simplicity and godly sincerity not with fleshly wisdom but by the grace of God I have had my conversation in the world Let me give you this Gradation The Pleasures of Contemplation exceed those of Sense and the Delights of the Mind are more sincere and real than those of the Body for the more noble the Faculty is the more capable of Delight A Man in his Study about Natural things hath a truer pleasure than the greatest Epicure in the most exquisite enjoyment of Sense Prov. 24. 13 14. My son eat thou honey because it is good and the honey-comb which is sweet to thy taste so shall the knowledge of wisdom be unto thy soul when thou hast found it then there shall be a reward and thy expectation shall not be cut off But especially the Contemplation of Divine things is pleasant the Objects are more sublime certain necessary profitable and here we are more deeply concerned than in the Study of Nature Surely this is sweeter than Honey and Honey-comb to understand and contemplate the way of Salvation by Christ This is an Heaven upon Earth to know these things Iohn 17. 3. This is life eternal to know thee the onely true God and Iesus Christ whom thou hast sent As much as the Pleasures of the Natural Mind do exceed these Bodily Pleasures so much do these Pleasures of Faith and Spiritual Knowledge exceed those of the Natural Mind These things the Angels desire to pry into Now the Delights of Practical Obedience do far exceed those which are the meer result of Speculation and Contemplation Why Because they give us a more intimate feeling of the Truth and Worth of these things and our Right in them thereby is more secured and our Delight in them is heightned by the supernatural Operation of the Holy Ghost The Joy of the Spirit is said to be unspeakable and full of glory 1 Pet. 1. 18. In short
another thing to the Saints if they are advanced their Hearts are inlarged to God if afflicted they grow more humble watchfull serious all things work together for the worst to the Wicked if God make Saul a King Iudas an Apostle Balaam a Prophet their Preferment shall be their Ruine Human's Honour Achitophel's Wit and Herod's Applause turned to their hurt If in Prosperity they contemn God if in Adversity they deny and blaspheme him Prov. 1. 32. For the turning away of the simple shall slay them and the prosperity of fools shall destroy them As the salt Sea turneth all into salt water so a man is in the Constitution of his Soul all things are converted to that use Use 3. Is to perswade us to make this acknowledgment that Affliction is good There needs many Graces before we can thus determine 1. Faith 't is not present but it must be believed hoped and waited for 'T is not fit all should be done in a day and as early as we would in the Lord's time the Fruit will appear The Word doth not work by and by so not the Rod. Faith can see good in that in which Sense onely can find smart Phil. 1. 19. I know this shall turn to my Salvation through your prayer and the supply of the Spirit of Iesus Christ. And we know that all things shall work together for good Rom. 8. 28. Though it doth not appear yet we know 2. Love The Children of God out of their Love to God and present submission to God do count whatsoever he doth to be good Psalm 73. 1. Tet God is good to Israel though he seemeth to deale with his People hardly yet Love pronounceth the Dispensation to be good it can see a great deal of love in pain and smart and chastenings I have read once and again of such a Rabbin that when told of an Affliction would say this is good because it cometh from God 3. Spiritual Wisdome and Choice to esteem things according to their intrinsick worth an high value of Holiness profiting in Sanctification is more than enough to recompence all the trouble we are put to in learning it This will make us yield to be lessened in our worldly Comforts for the increase of spiritual Grace as Paul would cheerfully part with his Health that he might have more Experience of Christ 2 Cor. 12. 10. I will take pleasure in infirmities necessities and distresses for Christ's sake Surely the loss of outward things should trouble us the less and we should be the sooner satisfied in God's Dispensation if he will take away our earthly Comforts and make us more mindfull of that which is heavenly if by an aking Head God will give you a better Heart by the death of Friends promote the life of Grace 4. Diligence and Heedfulness 1. To observe Afflictions 2. To improve 1. To observe what falleth out from what hand it cometh to what issue it tendeth otherwise if we observe it not how can we acknowledge it give God the glory of his Wisdome and Goodness In Heaven when we shall know as we are known 't will be a great part of our lauding of God to look back on his Providence conducting us through troubles as 't is pleasant for Travellers in their Inn to discourse of the deepness and danger of the Ways and now when we rather are known than know Gal. 4. 9. 't is usefull and comfortable to take notice of God's dealing with us Oh what a deal of Wisdome Faithfulness and Truth may we see in the Conduct of his Providence Gen. 32. 10. I am not worthy of the least of all thy mercies and of all the truth which thou hast shewed unto thy Servant for with my staff I passed over this Iordan and now I am become two bands Psal. 119. 75. I know O Lord that thy Iudgments are right and that in faithfulness thou hast afflicted me What necessity of his Chastisement to prevent our Pride Security Negligence with what Wisdome was our Cross chosen how did God strike in the right Vein you were running on apace in some neglect of God till he awakened you this observation will help us to love God who is vigilant and carefull of our welfare it will allay all the hard thoughts that we have of the seeming severity of his Dispensations 2. Diligence to improve it for the bringing about of this good We must not be idle Spectatours but active under God we must more stir up our selves and exercise our selves to Godliness The Affliction of it self is a dead thing there must be help Phil. 1. 19. For I know this shall turn to my Salvation through your prayer and the supply of the Spirit of Iesus Christ 2 Cor. 1. 11. Ye also helping together by prayer for us 'T is not the nature of the Cross nor the power of inherent Grace without the actual influence of the Spirit that makes Troubles profitable We must excite our selves also for the Saints are not onely passive Objects but active Instruments of Providence We are not merely to be passive Heb. 12. 11. It yieldeth the pleasant fruit of Righteousness to them that are exercised thereby God exerciseth us with the Rod and we must exercise our selves under the Rod. We are ingaged to use all holy Means to this end searching praying rowsing up our selves learning our proper Lessons then we will come and make our acknowledgment It is good for me that I have been afflicted SERMON LXXX PSAL. CXIX 72. The Law of thy Mouth is better to me than thousands of gold and silver THESE words may be conceived as a reason of what was said in the foregoing Verse David hath told us there that it was good for him that he was afflicted because of the Benefit obtained by his Afflictions he had learned God's Statutes knew more of his Duty and had an heart to keep closer to it now this gain was more to him than his loss by Affliction for he doth not value his Happiness by his temporal Interests so much as by his thriving in Godliness all the Wealth in the World was not so much to him as the spiritual Benefit which he got by his sore Troubles For the Law of thy Mouth c. The Text is a profession of his respect to the Word a profession which containeth in it the very spirit of Godliness a speech that becometh onely such a man's mouth as David was one that is sincerely godly Many will be ready to make this profession but other things do not suit the profession of their Mouths is contradicted by the disposition of their Hearts and the course and tenour of their Lives Observe here two things 1. The things compared 2. The value and preference of the one above the other 1. The things compared on the one side there is the Law of God's Mouth on the other thousands of gold and silver 2. The value and preference of the one above the other 't is better to me 't is
first declinings are a cause of all the rest remitting your watch and spiritual fervor by degrees you do not walk with such a strait foot he that looketh to the House to keep it tight and in constant repair prevents the fall of it 2. If through our infirmity we miscarry at any time we must not persist in a wrong course but reclaim speedily not depart wickedly Psal. 18. 21. not lie in the dirt when we have caught a fall There is a departing out of infirmity and a departing wickedly A Candle sucketh light if presently kindled again the longer we lie in our sins the worse the more care and the more speedy the more likely to succeed when there is any breach between us and God not lie in it 2dly As to publick Actions We live in changeable times but it is well that we have a sure Rule this may stablish your hearts if governed by sense and interest with what a gracious face shall we appear to the world Though you meet with troubles for being exact and punctual as to principles of Conscience and many disappointments from God yet in the issue that will be found to be the best course for you and yours Now when you see your duty for which you must consult both with Word and Spirit take heed of two things 1. Unbelief Heb. 3. 12. Take heed lest there be in any of you an evil heart of unbelief in departing from the living God The cause of Apostasie is Unbelief they do not look upon God's directions as judgments Men that look to the present face of things cannot see things to come and so miscarry Hezekiah in the midst of dangers and difficulties was steddy to God 2 Kings 18. 5 6. He trusted in the Lord God of Israel He clave to the Lord and departed not from following him but kept his commandments which the Lord commanded Moses Every duty hath a sanction invested with promises and threatnings therefore as there needeth obedience to make conscience of the precept so faith to believe the sanction which doth enliven the duty and keep our hearts under the awe of it 2. Mortification For till there be an indifferency to all events in temporal things we shall ever be departing and turning off from God sometimes allured out of our obedience sometimes afrighted out of it therefore till dead to worldly accidents and interests we are easily turned out of the way Heb. 12. 13. Lest that which is lame be turned out of the way That which is lame feeble and fearful good men may be carried away thus as Peter Too weak and unconstant are the best of men the least blast of temptation will make them leave off the course of well-doing and without respect had to conscience or credit openly to desert it For fear of man's offence Peter slippeth from his duty fear of losing applause or incurring hatred with men maketh us venture on God's dishonour unmortifi'd lusts make us more tender of our selves than of God Second Point That Divine Teaching causeth Constancy For therefore David saith I departed not for thou hast taught me Here 1. What it is to be taught of God 't is often spoken of in Scripture Isa. 54. 13. All thy children shall be taught of the Lord. John 6. 45. All taught of God Now God teacheth outwardly by his Word but inwardly by his Spirit these two must not be severed Our hearing is necessary Eph. 4. 21. If so be ye have heard him and have been taught by him as the truth is in Iesus The ordinary means of hearing him preached and set forth in the Gospel and publick Ministry and by that means doth Christ make use of it to teach us by his Spirit so Iohn 6. 45. Heard and learned of the Father it doth not seclude a teaching Ministry in the Gospel but it is said 1 Thes. 4. 9. Ye your selves are taught of God to love one another And 1 Iohn 2. 27. But the anointing which ye have received of him abideth in you and ye need not that any man teach you but as the same anointing teacheth you of all things and is truth and is no lye and even as it hath taught you ye shall abide in him It is a Rhetorical insinuation the Negative to be understood comparatively man 's teaching is nothing to what you have already by the Spirit On the other side much more doth it not exclude the Spirit upon whom the efficacy dependeth God teacheth by men but the effect is from his grace Mark 16. 20. They went forth preaching the Word the Lord working with them 1 Cor. 3. 6. Paul may plant and Apollo water but God giveth the increase The internal efficacy working by external means Docet Spiritus Sanctus sed per verbum saith Ferus docent Apostoli sed per co-operationem Spiritus Sancti God worketh in and by the means 2. Inwardly God teacheth two ways 1. By common Illumination 2. Special Operation 1. Common Illumination barely enlightning the mind to know or understand what he propoundeth by his Messengers so Rom. 1. 20. God shewed it to the Heathen For the invisible things of him from the creation of the world are clearly seen being understood by the things that are made even his eternal power and Godhead so that they are without excuse But then 2dly By way of special Operation effectually inclining the will to embrace and prosecute duties so known Ier. 31. 33. I will put my law in their inward parts and write it in their hearts This way of teaching is always effectual and persuasive now in this sense they are taught of God that they do not only get an ear to hear but an heart to understand learn and practise Secondly Why this teaching is the ground of constancy 1. They that are thus taught of God see things more clearly than others do God is the most excellent Teacher One man seeth a thing by candle-light another by day-light he seeth most clearly that seeth by noon-day The light of the Spirit doth clearly manifest things both Object and Faculty The Unction teacheth us all things 1 Iohn 2. 20. 2 Cor. 3. 18. A distinct clear abiding light Carnal men are blind 2 Pet. 1. 9. How sharp sighted soever in other things yet blind they do not see so as to affect their hearts 2. They know things more surely and with certainty of demonstration whereas others have but dubious conjectures and loose and wavering opinions about the things of God Iohn 6. 69. We believe and are sure that thou art that Christ the Son of the living God John 17. 8. Known surely that I came out from thee The many temptations and assaults we meet with need such a certain apprehension 3. This teaching is so efficacious and powerful as that the effect followeth Psal. 86. 11. Teach me thy way O Lord I will walk in thy truth 1 Cor. 2. 4. 'T is a lovely teaching causing us to cleave to what is taught 4. God reneweth this
against troubles Besides maintenance there is protection in the promise If we had Faith to believe this it would effectually quiet our minds in all our necessities and streights and perplexities Man can do much bring them low even to a morsel of bread we need not much desire the best things of the world nor fear the worst need not be covetous nor fearful Where Faith is in any life and strength it moderateth our desires and fears 'T is an ill part of a Believer to hang the head II. Second Point from that Clause David's eyes were to Gods salvation That Gods word being past his people do and must wait for the accomplishment of it The lifting up of the eyes implies three things Faith Hope and Patience all which do make up the Duty of waiting for help and relief from God 1. The lifting up the eyes implies Faith and confident perswasion that God is ready and willing to help us 2 Chron. 20. 12. But our eyes are unto thee Psal. 123. 1 2. Unto thee I lift mine eyes O thou that dwellest in the Heavens The very lifting up of the bodily eye towards Heaven is an expression of this inward trust so David in effect saith From thee Lord I expect relief and the fulfilling of thy promises So that there is Faith in it that Faith which is the evidence of things not seen How great soever the darkness of our calamities be though the Clouds of present troubles thicken about us and hide the Lords care and loving kindness from us yet Faith must look through all to his power and constancy of truth and love The eye of Faith is a clear piercing Eagle eye Heb. 11. 27. Moses endured as seeing him that was invisible A man is very short-sighted before 2 Pet. 1. 9. He that lacketh these things is blind and cannot see afar off can only skill in the things of sense and reason see a danger near him as Beasts or a bait while 't is before him a Brute thinketh of no other or else goeth by probabilities as it seeth things by the light of reason in their causes But Faith seeth things afar off in the promises Heb. 11. 13. at a greater distance than the eye of Nature can reach to take it either for the eye of the body or the mind Faith will draw comfort not only from what is invisible at present but not to come for a long time 't is future as well as invisible its supports lye in the other world and are yet to come 2. There is hope in it for what a man hopeth for he will look for it if he can see it a coming The earnest expectation of the Creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 19. the stretching forth of the head Iudg. 5. 28. They looked out at the window and cried through the Lattice Why is his Chariot so long a coming So by spiritual hope there is a lifting up of the eyes or a looking out for what God hath promised or an intent observing all together Our conversation is in Heaven from whence we look for a Saviour Phil. 3. 20. Faith keepeth the eye of the mind fixed upon the promise and is ever looking out for deliverance Psal. 121. 1 2. I will lift mine eyes to the Hills from whence cometh my help my help cometh from the Lord which made Heaven and Earth Thence they look and wait for succour it must come out of Heaven to them They see it they can spy a Cloud a coming that which a man careth not for he doth not look for David saith I will pray and look up Psal. 5. 3. Hope hath expectation of the thing or object hoped for 3. There is patience in it in persevering and keeping on our looking till mercy come With faith and ardency in expecting Gods help Looking and waiting is to be conjoined notwithstanding difficulties till it procure deliverance Psal. 123. 2. Our eyes wait on the Lord who will have mercy on us This lifting up of the eyes doth not imply a glance or once looking to Heaven but that we keep looking till God doth help Isai. 8. 17. I will wait on the Lord that hideth his face from the house of Iacob and I will look for him There is a constant depending and patient attending upon God notwithstanding the present tokens of his wrath and displeasure As a man withdraweth himself from a party and will not be seen of him nor spoken to by him but the resolute Suitor tarrieth to meet and speak with him So Mic. 7. 7. Therefore I will look unto the Lord I will wait for the God of my salvation My God will hear me Not give over upon every discouragement as a Merchant doth not discontinue trading for every loss at Sea Certainly 't is not faith and hope unless we can endure and bear out Natural courage will bear out for a while but not long A little touch breaketh a bubble and a sleight natural expectation is soon discouraged but to hope against hope to pray when God forbids praying to keep waiting when we have not only difficulties in the World but seeming disappointments from Heaven it self when the promise and Christ seem to be parting from you and refuse you yet then to say I will not let thee go until thou bless me as Iacob said to the Angel Gen. 32. 25 26. when God saith let me alone Use. Let us turn our selves towards God for help and have our eyes on him and keep them there Psal. 141. 8. But mine eyes are unto thee O God the Lord in thee is my trust leave not my soul destitute Let us not give way to discouragements though God delay us so long till all our carnal provisions are spent no Meal in the Barrel nor Oil in the Cruise and we are brought to the last Morsel of Bread though brought to complain for pity to them that will shew none but pour Vinegar into our Wounds yea till our spiritual provisions be spent faith will hold out no longer hope can do us no service patience lost and clear gone we fall a questioning Gods love and care I say Though we grow weary let us strive against it acquaint God with it renew Faith in the word of promise There is an holy obstinacy in believing To get this eye of Faith 1. There is need of the Spirits enlightening Nature is short-sighted 2 Pet. 1. 9. A man cannot look into the other world till his eyes be opened by the Spirit of God Ephes. 1. 17 18. The Father of Glory give unto you the spirit of wisdom and revelation in the knowledge of him the eyes of your understanding being enlightened that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints There needs spiritual eye-salve to get this piercing eye to look through the Curtain of the Clouds 2. When your eye is opened you must keep your eye clear from the suffusions of lust
highly obliged for this discovery 't is the work of God to give us Counsel and should be matter of perpetual Thanksgiving to us III. The Use for which this knowledge serveth 1. To entertain Communion with God for the present for by knowing him we come to enjoy him Psal. 17. 15. As for me I will behold thy face in rightcousness I shall be satisfied when I awake with thy likeness that 's more than to have a portion in this World And 1 Ioh. 1. 3. That which we have seen and heard declare we unto you that ye also may have fellowship with us and truely our fellowship is with the father and his son Iesus Christ. By Communion or Fellowship is not meant a society of Equals but the dutiful yet chearful attendance of an Inferiour on his Superiour the Creature on his Creator but yet so as that there is an holy intimacy and familiarity in it because we both love and are beloved of God in every Ordinance they draw nearer to God than others do for 1 Ioh. 1. 7. If we walk in the light as he is in the light we have fellowship one with another All our Duties are the Converse of a sanctified Creature with an holy God and an humble Creature dealing with the blessed God for a supply of all their wants They pour out their Souls to him and he openeth his Ear and Bosom unto them he teacheth them his way and they walk in his paths Isa. 2. 3. They walk in the Fear of his Name and the Comforts of his Spirit Acts 9. 31. they seek his Glory as their great End and live in the sense of his dearest love 2. To enjoy him for ever this is life eternal that they may know thee the only true God and Iesus Christ whom thou hast sent Ioh. 17. 3. Alas what is the knowing how to get Riches and Pleasures and the Vain-glory of the World to this Surely you that are taught of God your business is above other Mens while they drive on no greater Trade than providing for the Flesh or feathering a Nest that will quickly be pulled down they are providing for Everlasting Glory and Happiness They aim at nothing beyond this Life all their Cares are confined within the narrow bounds of Time and the compass of this World but these look higher and begin a life which shall be perfected in Heaven they are laying up treasure in Heaven IV. The manner of knowing things when taught of God they see things with greater Clearness and Certainty and Efficacy and Power 1. With greater Clearness Others know Words but they know Things and therefore know as they ought to know them They know the Grace of God in Truth Col. 1. 6. They have the spiritual discerning and that is a quite different thing from a literal discerning 1 Cor. 2. 14. He hath an experimental and sweeter knowledge than learned men that are ungodly He hath tasted that the Lord is Gracious the sweetness of his Love and the riches of his Grace in Christ. The Theory of Divine Knowledge though never so exact giveth us not this they have more of the Words and Notions but less of the thing itself they have the sign the other the thing signified they break the shell and the other eats the kernel they dress the meat but the others feed upon and digest it dig in the Mines of knowledge as Negroes but others have the Gold A rotten post may support a living Tree 2. With more Certainty There is a great deal of difference between taking up Religion out of Inspiration and out of Opinion or Tradition Faith is the gift of God but Credulity is received by the Report of Men. Men may guess at the truth by their own Wit they may talk of it by rote and according to what they read and hear from others but Divine Knowledge is the fruit of the Spirit Matth. 16. 17. Flesh and bloud hath not revealed these things unto thee but my Father which is in heaven Ioh. 4. 42. Now we believe not because of thy saying but we have heard him our selves and know indeed that this is the Christ the Saviour of the World And 1 Thes. 1. 5. For our Gospel came to you not in word only but in power and the Holy Ghost and in much assurance We never apprehend the Truth with any certainty nor can we discern Gods Impress on the Word but in the light of the Spirit Gods Illumination maketh our knowledge of things certain and infallible Know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assuredly Acts 2. 36. Ioh. 17. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is not a may be a bare possibility or likely to be a probability but it is sure to be and will be so a certainty that belongeth to Faith 3. For Efficacy and Power 1 Thes. 1. 5. For our Gospel came to you not in word only but in power and in the Holy Ghost Stephen a man full of faith and of the Holy Ghost Acts 6. 5. We are affected with the Truths we know yea transformed and changed by them 2 Cor. 3. 18. Changed into a Divine Nature 1 Pet. 1. 4. Our hearts are moulded and fitted for God and for every good work So that this is a benefit should be much acknowledged Use. I. Is to Inform us how the Saints do and should esteem this benefit of Divine Illumination In this Psalm they esteem it more than if God should bestow a great deal of wealth upon them See Psal. 119. 14. I rejoice in the way of thy Testimonies more than in all riches And 72 Verse More than thousands of gold and silver Once more they think themselves well a paid if they get it by sharp Afflictions though by loss of Health or Wealth Verse 71. It s good for me that I have been afflicted that I might learn thy statutes The reason is because they value it as a Mercy for which they can never enough be thankful Phil. 3. 8. Yea doubtless and I count all things to be loss for the excellency of the knowledge of Christ Iesus my Lord for whom I have suffered the loss of all things and do count them but dung that I may win Christ The People of God have no reason to envy others that live in the Pomp of the World and the splendor of outward accommodations if he give them the saving knowledge of himself Prov. 3. 31 32. Envy not the oppressor and choose none of his wayes for the froward is an abomination to the Lord but his secret is with the righteous If God will teach us his Statutes though he keepeth us low 't is more to be one of Gods Disciples to be owned by him in an Ordinance than to live a Life of Pomp and Ease Secondly None are fit to praise God but those whom God hath taught Psal. 50. 16. What hast thou to do to declare my statutes or that thou shouldest take my covenant into thy mouth The new song and the old heart
compared with Wealth p. 489 490 491 619 It teaches many excellent Lessons p. 592 593 It deserves Love for the Author Matter Use p. 622 It 's a full Declaration of Gods mind p. 8 153 It 's a certain Declaration of his Mind and Will p. 8 It declares 1. what we must do 2. whether we do it or no 3. what we may expect from God p. 9 It is self-evidencing p. 9 It will excuse or accuse in the day of Judgment p. 6 It 's not only a Direction but an Injunction p. 24 349 It 's a Light by day a Lamp by night p. 687 688 why 689 It s a rule and an Instrument p 53 688 In it we are to consider 1. the Authority 2. the Ministry of it p. 488 892 It 's a Glass to shew us our spots and water to wash them away p. 54 Three main uses of the Word of God p. 491 It 's 1. the Sts. Direction 2. their Support 3. their Charter p. 97 491 619 866 867 It makes rich and happy p. 86 488 489 490 It is an Antidote against sin and a Cordial against sorrow p. 120 151 152 688 359 333 It is Comfort in two Respects p. 688 354 359 It is Bread and Water p. 124 126 How we are to be affected towards the Word p. 620 It is pure in many Respects 1. in it self 2. it makes the Soul pure and that 1. as 't is the appointed Instrument of the spirit 2. as 't is a proper Instrument for Purification 3. as it proposes Precepts Examples and other helps for Purity p. 857 858 It is Righteousness all Righteousness c. p. 1068 It ought to be our Meditation p. 576 It 's a Light proved from 1. the Autâ—…or 2. Instruments 3. the ends of it p. 690 691 It is our Comfort in the day of outward Trouble and inward Anguish It gives these Comforts 1. the Priviledges of the afflicted 2. the blessedness of another World acceptation with God p. 887 619 v. Commandements Believers may humbly challenge God upon his word p. 324 It may be hidden in two Respects 1. in respect of the outward Administration 2. in respect of the inward Influence and Efficacy p. 151 152 It is as good as Gods actual Performance or Deed p. 444 There are wonders in Gods word to be seen when God opens the Eye p. 112 880 881 882 What Gods opening the eyes contributes to the sight of them p. 112 Words idle words weigh heavy in Gods Ballance p. 39 Words are the Female Issue of the Soul Works the Male Issue p. 89 Works Covenants of Grace and Works wherein they agree and wherein they differ p. 906 907 908 909 Word of God upon the Soul may be mentioned before him and pleaded to him in Prayer and how p. 60 61 When God intends to work he sets Prayer on work p. 860 Work of God in what respects and sense ascribed to the Creature and why p. 751 God is always at work for us p. 340 World not our home not to be abused p. 117 It is preserved for the Elects sake p. 859 The spirit of this World p. 572 The spirit of God and the spirit of this World differ p. 478 Love of worldly things two great causes of it 1. A distrust of Gods Care 2. discontent with Gods allowance p. 255 present world p. 1089 Worship false worship severely punished p. 39 Worship of God his Interest therein p. 852 True Zeal appears for purity of Worship and against the corruption of it p. 852 Worship corrupted by Papists p. 205 206 False Worship makes men 1. subtle 2. cruel p. 739 Wounding and healing Gods Praerogative p. 511 Wrath of God They that walk closely with God are discharged from it p. 7 Y. YOkâ—… of Afflictions to be born from the youth p. 883 Young and raw Christians have much Zeal little Knowledge p. 452 Young Christians may have more true Wisdom than aged Persons p. 653 654 Young Men exhorted to beware of evil Company as the Pest and Bane of Youth p. 776 Young men not to be discouraged nor despised p. 654 655 Encouragement to Youth and to those that educate them p. 655 Youth regardless of serious work p. 52 God must be remembred in youth Reasons of it p. 52 53 Youth is tainted with sin p. 52 How a young man may cleanse his ways p. 55 Advantages of remembring God in Youth p. 397 Z. ZEal for false Worship quenches the fire of real Godliness p. 5 It is a high degree of Love It consumes the natural Spirits p. 849 Zeal great and pure becomes those that have any Affection for the ways and word of God p. 650 It is hottest in cold times p. 865 Zeal Spiritual and Carnal their differences Carnal Zeal is faulty in the 1. Cause 2. the Object 3. Measure p. 850 Zeal spiritual described 1. by its Causes 2. Object 3. Effects 4. usefulness to publick Reformation 5. use in private Christian Exercises p. 851 852 Blind Zeal a cause of Persecution p. 144 Iâ—… makes a man a prey for the Devil p. 685 Young Christians have much Zeal but little Knowledge p. 452 Zeal shews it self for purity of worship p. 852 Zeal now is less when there 's more light p. 657 Zion Mourners in Zion and Sinners in Zion p. 929 FINIS
have There is a difference between a dead sea and a calm sea A stupid Conscience they may have not a quiet conscience The virtue of that Opium will soon be spent Conscience will again be awakened Use. Oh then let us put in for a share in this Blessedness There are two encouragements in the Service of Christ our Vails and our Wages our Wages should be enough the Eternal enjoyment of himself But oh we cry out of the tediousness of the way We have our Vails also that are not contemptible If a man should offer a Lordship or Farm to another and he should say The way is dirty and dangerous the Weather very troublesome I will not look after it Would you not accuse this man of folly that loves his ease and pleasure But now if this man were assured of a pleasant path and good way if he would but take a little pains to go over and see it this were gross folly indeed to refuse it Our Lord hath made over a blessed Inheritance to us upon Gospel-terms but we are full of prejudices in that to keep close to the rule may bring trouble and deprive us of many advantages of gain and we think we shall never see good day more But we are assured there is a great blessing goeth along with Gods yoke and we having a promise of the enjoyment of Gods presence where there are pleasures for evermore this should make us rowse up our selves in the Work of the Lord. SERMON II. PSAL. CXIX 2. Blessed are they that keep his testimonies that seek him with the whole heart IN this Psalm the Man of God begins with a description of the way to true blessedness In the former verse a blessed man is described by the course of his actions Blessed are the undefiled in the way In this by the frame of his heart Blessed are they that keep his testimonies that seek him with the whole heart The internal principle of good actions is the verity and purity of the heart Here you may take notice of two marks of a blessed man 1. They keep his testimonies 2. They seek him with the whole heart Doct. 1. They that keep close to Gods testimonies are blessed By way of Explication two things take notice of 1. The notion that is given to Precepts and Counsels in the word they are called his testimonies 2. The respect of the blessed man to these testimonies to keep them First The notion by which the word of God is exprest is Testimonies whereby is intended the whole declaration of Gods will in Doctrines Commands Examples Threatnings Promises The whole word is the testimony which God hath deposed for the satisfaction of the world about the way of their salvation Now because the word of God brancheth it self into two parts the Law and the Gospel this notion may be applied to both First To the Law in regard whereof the Ark is called the Ark of the Testimony Exod. 25. 16. because the two Tables were laid up in it The Gospel is also called the testimony the testimony of God concerning his Son Isa. 8. 20. To the law and to the testimony where Testimony seems to be distinguished from the Law The Gospel is so called because there God hath testified how a man shall be pardoned reconciled to God and obtain a right to eternal life We need a testimony in this case because it is more unknown to us The Law was written upon the heart but the Gospel is a stranger Natural light will discern something of the Law and pry into matters which are of a moral strain and concernment but Evangelical truths are a mystery and depend by the meer testimony of God concerning his Son Now from this notion of Testimonies we have this advantage 1. That the word is a full declaration of the Lords mind God would not leave us in the dark in the matters which concern the service of God and mans salvation He hath given us his Testimony he hath told us his mind what he approves and what he disallows and upon what terms he will accept of sinners in Christ. It is a blessed thing that we are not left to the uncertainty of our own thoughts Mic. 6. 8. He hath shewed thee O man what is good The way of pleasing and enjoying God is clearly revealed in his word There we may know what we must do what we may expect and upon what terms We have his testimony 2. Another advantage we have by this notion is The certainty of the word it is Gods Testimony The Apostle saith 1 Joh. 5. 9. If we take the testimony of men the testimony of God is greater It is but reason we should allow God that value and esteem that we give to the testimony of men who are fallible and deceitful Among men in the mouth of two or three witnesses every thing is established Deut. 19. 15. Now there are three that bear witness in heaven and three that bear witness on earth 1 Joh. 5. 7 8. We are apt to doubt of the Gospel and have suspicious thoughts of such an excellent doctrine but now there are three witnesses from heaven the Father Word and Spirit the Father by a voice Mat. 3. 7. And lo a voice from Heaven saying This is my beloved Son c. And the Son also by a voice when he appeared to Paul from Heaven Saul Saul why persecutest thou me And the Holy Ghost gave his testimony descending upon him in the form of a Dove and upon the Apostles in cloven tongues of fire And there are three that bear record on earth for he saith v. 10. He that believeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath the testimony in himself what is that The Spirit Water and Blood in the heart of a believer these give testimony to the Gospel The Spirit bears witness to the Gospel when it illuminateth the heart enabling us to discern the Doctrine to be of God to discern those signatures and characters of Majesty Goodness Power Truth which God hath left upon the Gospel and Water and Blood testifie when we feel those constant and sensible effects of Gods power coming with the Gospel 1 Thes. 1. 5. both by pacifying the Conscience and bringing joy and satisfaction and by sanctifying and freeing a man from the bondage of sin Water signifies Sanctification Ioh. 17. 17. Sanctifie them by thy truth The Sanctifying power of God that goes along with the Gospel is a clear confirmation of the Divine testimony in it Ioh. 8. 32. The truth shall make you free By our disintanglement from lust we come to be setled in the truth Gods testimony is the ultimate resolution of our faith Why do we believe because it is Gods testimony How do we know it is Gods testimony it evidenceth it self by its own light to the consciences of men yet God for the greater satisfaction to the world hath given us witnesses three from heaven and three on earth Every manifestation of God
keeping a way Iosh. 1. 7. Turn not to the right hand or to the left A traveller is very careful to keep his way so when we are thus careful tender chary of Gods Commandments and Testimonies this is an argument of a blessed condition Thus we are to keep it in the heart 2 We are to observe it in practice Luk. 11. 28. Yea rather blessed are they that hear the word of God and keep it That is not only that hear it but do it Many have this word in their mind and memory but not in their lives Without this hearing is nothing liking knowing assent pretended affection is all in vain 1 Ioh. 2. 4. He that saith I know him and keeps not his commandments is a lyar and the truth is not in him Our actions are a better discovery of our thoughts than our words When we get a little knowledg and make a little profession we think we observe his commands but he is a lyar if he be not exact and walk close with God It is not enough to understand the Word to be able to talk and dispute of the Testimonies of God but to keep them It is not enough to assent to them that they are Gods Laws but they must be obeyed The Laws of earthly Princes are not obeyed as soon as believed to be the Kings Laws but when we are punctual to observe them This is to keep the Commandment of God it implies both exactness and perseverance Rev. 3. 8. Thou hast kept my word that is thou hast not apostatized as others have done And Prov. 6. 21. Keep thy fathers commandment and forsake not the Law of thy mother that is perseverance You see by the first note who are the blessed men they which own Gods Testimony in his Word and accordingly look upon it as a great charge and trust Christ hath reposed in them and given to them that they should keep his Law Now certainly these are blessed Why 1. They are blessed or cursed whom Christ in the last day will pronounce blessed or cursed Now in the last day to some he will say Come ye blessed of my father to others Go ye cursed and he hath told us before-hand that it is he that keepeth his Testimonies whom he will own in that day Mat. 7. 20 21 22. Many will come and challenge acquaintance with Christ Lord we have prophesied in thy name c. thou hast taught in our streets so it is in Luke but Christ will disown them I know you not depart from me ye workers of iniquity Many will pretend to be of Christs side take up the opinions of the Country wherein they live frequent Ordinances c. but because they kept not his Testimonies Christ will not own them When men are to be posed they count it a favour to know the questions aforehand God hath told us what will be the great evidence according to which he will proceed in the day of Judgment Have you kept my Testimonies he that keeps close to Gods Word will find acceptance 2. They are blessed for whom Christ mediateth Now Christ mediateth for those that keep his Word Ioh. 17. 6. They have kept thy word It is a grief to your Advocate when he cannot speak well of you in heaven But as soon as he seeth any fruits of obedience where they consult often with Gods testimony though they have many failings yet are careful as much as in them lyes then he goes to the Father and acquainteth him with it 3. Those that are taken into sweet fellowship and communion with God certainly they are in a blessed condition Those to whom God will be intimate and manifest himself in a way of gracious communion are blessed Now thus he doth to those that keep his testimonies If any man love me and keep my commandments my father will love him and we will make our abode with him The whole Trinity will come and dwell in his heart But now you must know there is a twofold keeping of Gods Testimonies Legal and Evangelical Legal keeping is in a way of perfect and absolute obedience without the least failing so none of us can be blessed Moses will accuse us there will be failings in the best But now Evangelical keeping that is a filial and sincere obedience is accepted and the imperfections Christ pardoneth If Gods pardon help us not we are for ever miserable The Apostles had many failings sometimes they manifested a weak faith sometimes hardness of heart sometimes passionateness when they met with disrespect Luke 9. yet Christ returns this general acknowledgment of them when he was pleading with his Father Holy Father they have kept thy word When the heart is sincere God will pass by our failings Iames 5. 11. Ye have heard of the patience of Iob I and of his impatience too his cursing the day of his birth but the Spirit of God puts a finger upon the scar and takes notice of what is good So long as we bewail sin seek remission of sin strive after perfection endeavour to keep close and be tender of a command though a naughty heart will carry us aside sometimes we keep the testimony of the Lord in a Gospel-sense Bewailing sin that owns the Law seeking pardon that owns the Gospel striving after perfection that argueth sincerity and uprightness Well then here is the discriminating note if we would know whether we come within the compass of David's blessed man if we have a dear and tender esteem of Gods testimonies when we would fain have them imprest upon our hearts and exprest in our lives and conversations They keep his testimonies The next now is 2. They seek him with the whole heart This is fitly subjoin'd to the former for a double reason partly because the end of Gods testimonies is to direct us how to seek after God to bring home the wandering creature to its center and place of rest partly because whoever keeps the commandments of God he will be forced to seek God for light and help Obedience doth not only qualifie us for communion with God but where it is regarded in good earnest necessitates us to look after it for we cannot come to God without God and therefore if we would keep his testimonies we must be seeking of God Well then Doct. 2. Those that would be blessed must make this their business sincerely to seek after God 1. Observe the act of duty they seek the Lord. 2. The manner of performance with the whole heart First What it is to seek the Lord 1. To seek the Lord presupposeth our want of God for no man seeks what he hath but for what he hath not All that are seeking are sensible of their want of God For instance when we begin to seek him at first it begins with a sound remorse and sense of our natural estrangement from him The first work and great care of returning-penitents is to enquire after God So long as men lye unconverted they are
to another Court to the Chancery of the Gospel and take sanctuary at the Lords Grace offered in Jesus Christ He that believeth and is baptized shall be saved but he that believeth not shall be damned Mark 16. 16. Again when it is good the sentence of the Word 't is judgment Rom. 8. 33. It is God that justifieth who is he that condemneth What hath the officer to do when a man is absolved by the Judg in Court Conscience is Gods Deputy Satan is Gods Executioner the Witness is silenced the Executioner hath no more to do when the Judg absolveth as God doth all by the sentence of the Gospel that are willing to come under Christs shadow 2 As the Word judgeth and passeth sentence upon our states so also upon our actions thought word or deed for all these in this regard come under the notion of acts 1. Thoughts they are lyable to Gods Tribunal which can be arraigned before no other Bar yet the Word doth find them out It doth not only discover the evil of them Heb. 4. 12. The word of God is quick and powerful and sharper than any two-edged sword piercing even to the dividing asunder of soul and spirit and of the joints and marrow and is a discerner of the thoughts and intents of the heart but judgeth and sentenceth them Ier. 6. 19. I will bring evil upon this people even the fruit of their thoughts Men have only a process against others either for words or actions but God hath a process against them for their thoughts Though in mens Courts thoughts are free as not lyable to their cognizance yet they are subject to another Judicature 2. Words Idle words weigh heavy in Gods Ballance God that hath given a Law to the heart hath also given a Law to the lips Mat. 12. 36. Every-idle words that men shall speak they shall give account thereof in the day of judgment Words will come to be judged either we are to give an account of them here or hereafter either to condemn our selves for them and seek pardon or to be condemned hereafter before God A loose and ungoverned tongue will be one evidence brought against men as a sign of their unrenewed hearts in the day of Judgment 3. All our Actions they are sentenced in the Word God hath declared his mind concerning them Eccles. 12. 14. God will bring every work into judgment Things will not be hudled up in that day God will not accept of a general bill of account by lump but every action he will judg it according to the tenor of his Word This is an amplification of the first reason why the word or precepts of God are called judgments because they are judicial sentences of God the Law-giver given forth with an authority uncontroulable concerning our estate and actions The next Reason is because of the suitable Execution that is to follow in this world and in the next 1. In this world It is an easie matter to reconcile the Word and Providence together for Providence is but a comment upon the Word and you may even transcribe Gods dispensations from the threatnings and promises of the Law The story of the people of the Iews might have been transcribed from the threatnings of the Law so that the Comminations of the Law were but as a Calender and Prognostication what kind of weather it would be with that people So still the Apostle makes the observation Heb. 2. 2. Every transgression and disobedience received a just recompence of reward Mark it is notable to observe how God hath been punctual in executing the sentence of every command the breach of it hath had a just recompence and reward as I might instance in all the Law of God Moses and Aaron if they will not sanctifie God according to the first Commandment they shall be shut out of the land of Canaan And if the people will have their false worship how will God punctually accomplish it that he will ruin them and their posterity So Rom. 1. 18. you have this general a little more specified God hath not only taken notice of the first Table but of the second The wrath of God is revealed from heaven not only against all ungodliness but unrighteousness of men c. God from Heaven hath owned both Tables and executed the sentence of the Law against sinners Hos. 7. 12. I will chastise them as their congregation hath heard If a man would observe Providence he might find not only Iustice in Gods Dispensations but Truth I rather note this because Gods Children may smart in this life for breach of the Law Though sentence of absolution takes place as to their persons and state yet in this life they may smart sorely for the breach of the Law In time of trial God will make the world know he is impartial that none shall go free but the sentence of the Word shall be executed Prov. 11. 31. The righteous shall be recompenced in the earth much more the wicked and the sinner Recompenced that is with a recompence of punishment so Peter reads it out of the Septuagint 1 Pet. 4. 18. And if the righteous scarcely be saved c. It is a hard matter to keep a righteous man from falling under the vengeance of God God stands so much upon the credit of his Word that he deals out smart blows and stripes for their iniquity here in this world 2. In the next world there is no other sentence given but what is according to the Word Ioh. 12. 48. The word that I have spoken the same shall judg you in the last day God will pronounce sentence then according to what is said now either to believers or unbelievers Well then upon these grounds you see the Execution is not only Judgment but the very Law is Judgment A man that is to be examined and tried for life and death would fain know how it would speed with him and how matters shall be carried before-hand God will not deal with you by way of surprize he hath plainly told you according to what rule he will proceed saith he The word which I have spoken the same shall judg you at the last day Use. I would apply this first term Iudgments thus to press us to regard the sentence of the Word more If you cannot stand before the Word of God how will you stand before Christs Tribunal at the last day Many times there 's a conviction in the Ore though not refined to full conviction and that discovers it self thus by a fear to be tried and searched Ioh. 3. 20. They will not come to the light lest their deeds should be disproved They that are loth to know are loth to search you can have no comfort but what is according to the tenor of the Word and no happiness but what is according to the sentence of the Word What the Word doth say to you as sure as God is true it will be accomplished to a tittle God
happiness will never attain to true peace and sound satisfaction of conscience nor to true grace or an hearty subjection to God but by consulting with the Word No other rule and direction will serve the turn 1. It is the only rule to teach us how to obtain true peace of conscience The whole world is become obnoxious to God and held under the awe of Divine Justice This bondage is natural and the great inquiry is how his anger shall be appeased Micah 6. 6 7 Wherewith shall I come before the Lord and bow my self before the high God shall I come before him with burnt-offerings with calves of a year old Will the Lord be pleased with thousands of rams or with ten thousands of rivers of oyl shall I give my first-born for my transgression the fruit of my body for the sin of my soul Now here is no tolerable satisfaction offered no plaister for the wounds of conscience no way to compromise and take up the controversie between us and God but by the Propitiation which the Gospel holdeth forth all this is effected The Gentiles were at a loss the Iews rested in the Sacrifices Which yet could not make him that did the service perfect as pertaining to the conscience Heb. 9. 9. Therefore they fled to barbarous and sinfully cruel customs offering their first-born c. There was no course to recover men from their intanglements and perplexities of soul how to pacifie God for sin but they were still left in a floating uncertainty till God revealed himself as reconciling the world to himself in Christ. Now no Doctrine doth propound the way of reconciliation with God and redemption from those fears of his angry Justice which are so natural to us with such rational advantages and claimeth such a just title to humane belief as the Doctrine of the Gospel Oh then if the young man would cleanse his conscience and quiet and calm his own spirit he must of necessity take up with the Word as his sure direction in the case Look abroad where will you find rest for your souls in this business of attonement and reconciliation with God What strange horrible fruits and effects have mens contrivances on this account produced What have they not invented what have they not done what not suffered upon this account and yet continued in dread and bondage all their days Now what a glorious soul-appeasing light doth the Doctrine of satisfaction and attonement by the blood of Christ the Son of God cause to break in upon the hearts of men The testimony of blood in the conscience is one of the witnesses the believer hath in himself 1 Joh. 5. 8. And there are three that bear witness on earth the Spirit the Water and the Blood And vers 10. He that believeth on the Son of God hath the witness in himself 2. It is the only rule of true Holiness Never was it stated and brought to such a pitch as it is in the Scriptures nor enforced by such arguments as are found there it requireth such an holiness as standeth in conformity to God and is determined by his will Now it is but reason that he that is the supreme Being should be the rule of all the rest It is an holiness of another rate than the blind heart could find out not an external devotion nor a civil course but such as transformeth the heart and subdueth it to the will of God Rom. 2. 15. If a man would attain to the highest exactness that a rational creature is capable of not to moral vertue only but a true genuine respect to God and man he must regard and love the Law of God that is pure A man that would be holy had need of an exact rule for to be sure his practice will come short of his rule and therefore if the rule it self be short there will no due provision be made for respects to God or man But now this is a rule that reacheth not only to the way but the thoughts That converteth the soul Psal. 19. 7. The Law of the Lord is perfect converting the soul. Take the fairest draughts of that moral perfection which yet is of humane recommendation and you will find it defective and maimed in some parts either as to God or men It is inferioris Hemisphaerii as not reaching to the full subjection of the soul to God There is some dead fly in their box of ointment either for manner or end 2. The Word is considerable as an instrument which God maketh use of to cleanse the heart of man It will not be amiss a little to shew the instrumentality of the Word to this blessed end and purpose It is the glass that discovereth sin and the water that washeth it away 1 It is the glass wherein to see our corruption The first step to the cure is a knowledg of the disease it is a glass wherein to see our natural face Iam. 1. 23. For if any be a hearer of the word and not a doer he is like unto a man beholding his natural face in a glass c. In the Word we see Gods Image and our own It is the copy of Gods Holiness and the representation of our natural faces Rom. 7. 9. What fond conceits have we of our own spiritual beauty but there we may see the leprous spots that are upon us 2 It sets us a work to see it purged it is the water to wash it out The word of command presseth the duty 't is indispensibly required What doth every command sound in our ears But wash you make you clean This is indispensibly required 1 Ioh. 3. 3. And every man that hath this hope in him purifieth himself even as he is pure And Heb. 12. 14. Follow peace with all men and holiness without which no man shall see the Lord. Some things God may dispense with but this is never dispensed with Many things are ornamental that are not absolutely necessary as wealth riches Wisdom with an inheritance is good so learning Many have gone to heaven that were never learned but never any without holiness 3 The word of promise incourageth it 2 Cor. 7. 1. Having therefore these promises dearly beloved let us cleanse our selves from all filthiness of the flesh and spirit perfecting holiness in the fear of God And 2 Pet. 1. 4. Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust God might have required it upon the account of his Soveraignty we being his creatures especially this being the perfection of our natures and rather a priviledg than a burden but God would not rule us with a rod of iron but deal with rational creatures rationally by promises and threatnings On the one side he telleth us of a pit without a bottom on the other of blessed and glorious promises Things which eye hath not seen nor ear heard
of neither have entred into the heart of man to conceive Therefore the word hath a notable instrumentality that way 3. The Doctrine of the Scripture holds out the remedy and means of cleansing Christs blood which is not only an argument or motive to move us to it So it is urged 1 Pet. 1. 18. Whom having not seen ye love in whom though now ye see him not yet believing ye rejoice with joy unspeakable c. It presseth holiness upon this argument why God hath been at great cost to bring it about therefore we must not content our selves with some smooth morality which might have been whether Christ had been yea or no. Again the word propounds it as a purchase whereby grace is procured for us so it is said 1 Ioh. 1. 7. He hath purchased the spirit to bless us and turn us from our sins And it exciteth faith to apply and improve this remedy and so conveyeth the power of God into the soul Act. 15. 9. Purifying their hearts by faith 2. The manner how the word is applied and made use of If he take heed thereunto according to thy word This implieth a studying of the word and the tendency and importance of it which is necessary if the young man would have benefit by it David calleth the statutes of God the men of his counsel Young men that are taken with other books if they neglect the word of God that book that should do the cure upon the heart and mind they are with all their knowledg miserable Psal. 1. 2. His delight is in the Law of the Lord and in his Law doth he meditate day and night If men would grow wise to Salvation and get any skill in the practice of godliness they must be much in this blessed book of God which is given us for direction 1 Ioh. 2. 14. I have written unto you young men because ye are strong and the word of God abideth in you and ye have overcome the wicked one It is not a slight acquaintance with the word that will make a young man so successful as to defeat the temptations of Satan and be too hard for his own lust it is not a little notional irradiation but to have the word dwell in you and abide in you richly The way to destroy ill weeds is to plant good herbs that are contrary We suck in carnal principles with our milk and therefore we are said to speak lies from the womb A kind of a riddle before we are able to speak we speak lyes namely as we are prone to error and all manner of carnal fancies by the natural temper and frame of our hearts Isa. 58. 2. And therefore from our very tender and Infant-age we should be acquainted with the word of God 2 Tim. 3. 15. And that from a child thou hast known the holy Scriptures It may be children by reading the word get nothing but a little memorative knowledg but yet it is good to plant the field of the memory in time they will soak into the judgment and conscience and thence into the heart and affections 2. It implieth a care and watchfulness over our hearts and ways that our will and actions be conformed to the word This must be the young mans daily prayer and care that there be a conformity between his will and the word that he may be a walking Bible Christs living Epistle copy out the word in his life that the truths of it may appear plainly in his conversation All that I have said issueth it self into three Points 1. That the great Duty of Youth assoon as they come to the full use of reason is to enquire and study how they may cleanse their hearts and ways from sin 2. That the Word of God is the only rule sufficient and effectual to accomplish this work 3. If we would have this efficacy there is required much care and watchfulness that we come to the direction of the Word in every tittle not a loose and unattentive reflection upon the Word careless inconsiderateness but a taking heed thereunto Now why in youth and as soon as we come to the use of reason we should mind the work of cleansing our way 1. Consider how reasonable this is It is fit that God should have our first and our best It is fit he should have our first because he minded us before we were born His love to us is an eternal and an everlasting love and shall we put off God to old age shall we thrust him into a corner Surely God that loved us so early it is but reason he should have our first and also our best for we have all from him Under the Law the first-fruits was Gods to shew the first and best was his portion All the Sacrifices that were offered to him they were in their strength and young Levit. 2. 14. And if thou offer a meat-offering of thy first-fruits unto the Lord thou shalt offer for the meat-offering of thy first-fruits green ears of corn dried by the fire even corn beaten out of full ears God would not stay till ripened God will not be long kept out of his portion Youth it is our best time Mal. 1. 13. when they brought a weak and sickly offering should I accept this of your hand saith the Lord The health strength quickness of spirit and vigour is in youth Shall our health and strength be for the Devils use and shall we put off God with the dregs of time Shall Satan feast upon the flower of our youth and fresh time and God only have the scraps and fragments of the Devils Table When wit is dulled the ears heavy the body weak and affections are spent is this a fit present for God 2. Consider the necessity of it 1. Because of the heat of youth the passions and lusts are very strong 2 Tim. 2. 22. Fly also youthful lusts Men are most incident in that age to pride and self-conceit to strong affections inordinate and excessive love of liberty 1 Tim. 3. 6. Not a Novice lest being lifted up with pride he fall into the condemnation of the Devil A man may make tame fierce creatures Lyons and Tygers and the fury of youth needs to be tempered and bridled by the word It is much for the glory of Grace that this heat and violence is broken when the subject is least of all disposed and prepared 2. Because none are tempted so much as they Children cannot be serviceable to the Devil and old men are spent and have chosen their way but youths who have a sharpness of understanding and the stoutest and most stirring spirits the Devil loveth to make use of such 1 Joh. 2. 13. I write unto you young men because ye have overcome the wicked one They are most assaulted but it is for the honour of grace when they overcome when their fervency and strength is employed not in satisfying lusts but in the service of God and fighting against Satan Therefore
favour that often resort to him carry on a constant communion with him those that are waiting for his power and presence in his Ordinances these are the men God will own We are not fit to receive so great a blessing as Gods favour if we will not look after it with diligence 2dly Observe Those that would seek God aright must seek him with their whole heart But how is that Besides what hath already been spoken of it in the Second Use it noteth three things 1. Sincerity of aims 2. Integrity of parts 3. Uniformity of endeavours 1. Sincerity of aims Many pretend to seek God but indeed they do but seek themselves As those that followed Christ for the loaves that take up Religion upon base and carnal respects Ioh. 6. 26. Verily I say unto you Ye seek me not because ye saw the miracles but because ye did eat of the loaves and were filled There was much outward diligence but a false heart lurking under it their belly drove them to him Of all by-ends this is the worst and basest Vix diligitur Iesus propter Iesum Jesus Christ is scarce loved for Jesus sake Yet further those that prayed to God for corn wine and oyl and did not seek his favour and grace in the first place see what the Lord saith of them Hos. 7. 14. They have not cried unto me with their heart when they howled upon their beds They did seek God but yet it is counted howling They only minded the supply of outward wants and made prayer meerly to be an act of carnal self-love and then it is but howling such a noise as a dog or a beast would make when he wants his food Christians no doubt they were instant there was a world of earnestness they were affected when the stroke was upon them and seriously desired to get rid of it But they have not cried to me with their whole heart it was but such a sense of pain and want as the beasts have If there be any thing sought from God more than God or not for God we do not seek him with the whole heart but only for other uses 2. It notes integrity of parts We read in Scripture of loving God not only with the heart but with the whole heart and of believing not only with the heart Rom. 10. 10. but of believing with the whole heart Act. 8. 37. Because seeking of God is but a Metaphorical term by which Faith is exprest therefore let us see what it is to believe with the whole heart The Doctrine of the Gospel is not only true to work upon the understanding but it is good so as to move and draw the will 1 Tim. 1. 15. This is a faithful saying and worthy of all acceptation c. Not only a faithful saying that is a true Doctrine That Iesus Christ came into the world to save sinners but it 's worthy of all acceptation it 's an excellent Doctrine to ravish the will Now observe what a great deal of difference there is between men in believing Some that hear the Gospel and have only a literal knowledg of it so as to be able to talk of it so as to understand the words and syllables to know what it means they may have some clearness of understanding this way but there is not a sound assent There are others affected so with the Gospel as by the common influence of the Spirit they may assent to the truths delivered concerning God and Christ and Salvation by him yet do not give it entertainment in their hearts these may be said to seek God but not with the whole heart A speculative naked and cold assent they may have but that is not enough It 's not enough to see food that is wholesom but you must eat it nor is it enough to understand the Gospel and believe that it is true but we must embrace it it must be accepted else we do not believe with the whole heart The word is propounded to man as true now the truth made known may cause a speculative assent this may draw profession after it and this we call Historical Faith because we are no more affected with the Gospel than with an ordinary History which we read and believe The word is propounded again as good to move and excite the will Now there 's a twofold good the good of happiness and the good of holiness The good of happiness that which is profitable and sweet Then there 's the good of holiness Now there are many that look upon the Gospel as good and profitable because it offereth pardon and eternal life such comfort to the Conscience and such good to our whole souls We may be affected with it as a good Doctrine Naturally man hath not only a sense of Religion but he hath a hunger after Immortality and everlasting blessedness Therefore since the Gospel doth so clearly promote happiness it may be greedily catched hold of by those whose hearts are affected while they look upon it under these notions and they may be so far affected that they may for a while not only profess it out of danger but when some danger doth arise they may defend their opinions with some care yet this is not with all the heart why assoon as any great danger doth arise out of which there is no escape as Gibbets Fires Racks Ignominy and utter loss assoon as persecution arose saith Christ all this ardor and heat of spirit which they did formerly seem to have comes to nothing What 's the reason it vanisheth because they receive the Gospel rather upon those notions of interest and profit than of duty and holiness And the impression of the profitableness of the Gospel as a Doctrine of happiness was not so deeply rooted in them not so durable that the hope of the future good would be prevalent over the fear of present evil and danger There may be some desires of heaven in a carnal breast but they are easily blotted out by worldly temptations but the true desires of holiness are lasting and will prevail over our lusts 3. Believing with all the heart implies uniformity of endeavours Oftentimes the soul may be strongly moved and affected for the present and carried out to the Gospel under the notion of holiness but it is but the lighter part of the soul that is so moved not the whole heart therefore it is not durable The people meant as they spake when they were willing to come under the obedience of the Word God gives them that testimony The people have well said but O that there were such a heart in them Deut. 5. 28 29. They may receive it and may seem affected with it and have a sense of reformation but saith the Evangelist Luk. 8. 14. it brings no fruit to perfection It was not so deeply rooted as to prevail strongly over their carnal distempers And therefore here comes in another sort of men that are affected with the word as a holy
them the great things of my law but they were counted as a strange thing To be strangers to the word of God and little conversant in it is a great evil What is it to hide the word in our hearts 1. To understand it to get a competent knowledg of it we take in things into the soul by the understanding Prov. 2. 10. When wisdom entreth into thine heart and knowledg is pleasant unto thy soul. There is first an entrance by knowledg 2. When it is assented unto by faith The word is setled in the heart by faith otherwise it soon vanisheth Heb. 4. 2. The word preached did not profit them not being mixed with faith in them that heard it 3. When it is kindly entertain'd Joh. 8. 37. Christ complains Ye seek to kill me because my word hath no place in you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men are so possessed with lust and prejudice that there is no room for Christs word though it break in upon the heart with evidence and power yet it is not entertained there but cast out again as an unwelcome guest 4. When it is deeply rooted Many men have flashes for a time their affections may be much aloft and they may have great fits and elevations of joy and delight but no sound grace Joh. 5. 35. Ye rejoyced in his light for a season But now the word must be setled into a standing-affection if we would have comfort and profit by it We read of the ingrafted word Iames 1. 21. There is a word bearing fruit and a word ingrafted Till there be the root of the matter in us in vain do we expect fruit The Reasons why this is one duty and practice of the Saints to hide the word in their hearts are two Reas. 1. First That we may have it ready for our use We lay up Principles that we may lay them out upon all occasions Man hath an ingestive and an egestive faculty when it is hid in the heart it will be ready to break out in the tongue and practice and be forth-coming to direct us in every duty and exigency When persons run to the Market for every penny-worth it doth not become good housekeepers To be to seek of comforts when we should use them or to run to a book is not so comfortable as to hide it in the heart As Christ saith A good Scribe which is instructed unto the Kingdom of heaven bringeth forth out of his treasure things new and old Mat. 13. 52. He hath not only this years growth but the last years gathering for so is the allusion made he hath not only from hand to mouth but a good stock by him So should a Christian have not only knowledg from hand to mouth but a good stock and treasure in his heart which is a very great advantage in these seven things 1. It will prevent vain thoughts What 's the reason evil is so ready and present with us because our stock of knowledg is so small A man that hath a pocket fuller of brass farthings than pieces of silver will more readily draw out farthings than shillings his stock is greater so vain thoughts will be more ready with us unless the word dwell richly in our hearts Mat. 12. 35. A good man out of the good treasure of his heart bringeth forth good things and an evil man out of the evil treasure bringeth forth evil things The workings of our spirits are as our treasure and stock The mind works upon what it finds in it self as a Mill grinds whatsoever is put into it chaff or corn Therefore if we would prevent wicked thoughts and musings of vanity all the day long we must hide the word in our heart 2. When you are alone and without outward helps your hearts will furnish you with matter of counsel or comfort or reproof Psal. 16. 7. My reins instruct me in the night season When we are alone and there is a veil of darkness drawn upon the world and we have not the benefit of a Bible a Minister or Christian friends our reins will instruct us we may draw out of our heart that which will be for our comfort and refreshing A Christian is to be a walking Bible to have a good stock and treasure in himself 3. It will supply us in Prayer Barrenness and leanness of soul is a very great defect which Gods children often complain of one great reason is because the Word of God doth not dwell plenteously in them so that in every Prayer we are to seek If the heart were often exercised in the Word the Promises would hold up our hearts in Prayer enlarge our affections and we should be better able to pour out our spirits before him Psal. 45. 1. My heart is inditing a good matter what then my tongue is the pen of a ready writer When the heart is full the tongue will be loosed and speak freely What 's the reason we are so dumb and tongue-tyed in Prayer because our heart is so barren When the spring is dry there will be little water in the stream Ephes. 6. 17. Take the sword of the spirit that is the word of God then presently praying with all manner of supplication When we have a good store of the Word of God it will burst out in Prayer 4. It will be a great help to us in all businesses and affairs Prov. 6. 21 22. speaking of the precepts of God Bind them upon thy heart when thou goest it shall lead thee when thou sleepest it shall keep thee and when thou awakest it shall talk with thee Upon all occasions the Word will be ready to cast in seasonable thoughts when we awake our most early thoughts in the morning will begin with God to season the heart all the day and as we are about our business the Word will hold our hearts in the fear of God and when we sleep it will guard thee from vain dreams and light imaginations In a wicked man sin ingrosseth all the thoughts it imploys him all the day plays in his fancy all the night it solicites him first in the morning because he is a stranger to the Word of God But a man that is a Bible to himself the Word will be ever upon him urging him to duty restraining him from sin directing him in his ways seasoning his work and employment Therefore we should hide the Word in our hearts 5. It is a great relief against temptations to have the Word ready The Word is called The sword of the spirit Ephes. 6. 7. In spiritual conflicts there is none to that Those that ride abroad in time of danger will not be without a Sword We are in danger and had need handle the sword of the Spirit The more ready the Scripture is with us the greater advantage in our Conflicts and Temptations When the Devil came to assault Christ he had Scripture ready for him whereby he overcame the Tempter The door is barr'd upon Satan and he
cannot find such easie entrance when the Word is hid in our hearts and made use of pertinently 1 Ioh. 2. 14. I write to you young men because ye are strong where lies their strength and the word of God abideth in you and ye have overcome the wicked one O it is a great advantage when we have the Word not only by us but in us ingrafted in the heart when it is present with us we are more able to resist the assaults of Satan Either a man forgets the Word or hath lost his affection to it before he can be drawn to sin The Word of God when it hath gotten into the heart it will furnish us with seasonable thoughts 6. It is a great relief in troubles and afflictions Our faintings come from ignorance or our forgetfulness Heb. 12. 5. Ye have forgotten the consolation which speaketh unto you as unto children My son despise not thou the chastening of the Lord nor faint when thou art rebuked of him If we had an herb growing in our Gardens that would ease our smart what are we the better if we know it not There is no malady but what hath its remedy in the Word To have a comfort ready is a great relief 7. It makes our conference and conversation with others more gracious Mat. 12. 34. Out of the abundance of the heart the mouth speaks When we have a great deal of hidden treasure in the soul it will get out at the tongue for there 's a quick intercourse between the heart and the tongue The Tap runs according to the Liquor wherewith the Vessel is filled come to men of an unsavoury spirit pierce them broach them give them occasion again and again for discourse and you get nothing but frothy communication from them and vain talk But now a man that hath stored his heart with the Word he is ever and anon interposing for God Like a bottle filled with wine he must have vent As the Spouses lips are said to drop as honey-combs They are ever putting forth savoury expressions in their converse with others Col. 3. 16. Let the word of God dwell in you richly teaching and admonishing one another in Psalms and Hymns and spiritual songs It will burst out presently if the Word of God dwell in your hearts Before I go to the second Reason let me answer an Objection But is not this to take from the Spirit and to give it to the Word and that to the Word not as written in Gods Book but as it is in our hearts will not this be to ascribe all to created Grace I Answer 1. Questionless it is the office of the Spirit to bring things to our remembrance and the great help of the Spirit of God is by suggesting such passages as may be of most seasonable relief to the soul in Temptations in Prayer and in Business Ioh. 14. 16. But what is given to the Scriptures and Grace is not to the wrong of the Spirit for the Scripture is of his inditeing and Grace is of his working yea we still reserve the chief honour to the Holy Ghost for he not only worketh grace but worketh by grace he not only indites the Scripture but works by it it is he that quickneth prayer and therefore it is ill trusting to our own understanding and memory for it is the Spirit that is the great remembrancer and impresseth upon the mind savoury and seasonable thoughts 2. I grant further The Children of God are subject to much forgetfulness of the truth that is impressed upon their hearts partly through the present cloud and mist which the temptation raiseth The Psalmist had truths enough to support him Psal. 73. 17. yet he saith Until I went into the Sanctuary of God I was foolish and ignorant I was as a beast before thee There is so much dullness upon the Children of God that they cannot remember seasonable thoughts as Hagar had a fountain by her yet she did not see it till God opened her eyes Gen. 21. So under the temptation all is benighted and the light that is in the understanding is obscured And partly through the little sense they have for the present of the need of the comforts which the Word propoundeth few so wise as to lay up for a dear year and partly through sloth and negligence being taken up with other things It is possible sometimes that we may be guided by the Spirit and act right meerly by the guidance of the Holy Ghost without any interposing and concurrence of our own understandings as Ioh. 12. 10. compared with the 14 and 15. They took branches of Palm-trees and went forth to meet him and cried Hosanna blessed is the King of Israel that cometh in the name of the Lord. These things understood not his Disciples at the first but when Iesus was glorified then remembred they that these things were written of him and that they had done these things unto him Mark they were guided by the Spirit to do that they knew not for the present they had only a back-look but not a fore-sight they were ignorant of what they were doing until afterward thoughts came not in their mind but only in the review Ioh. 2. 22. When he was risen from the dead his disciples remembred that he had said this unto them They did not take up the meaning of them yet they were guided aright They did not carp against Christ as the Iews did They were guided by the Spirit in a case they were wholly ignorant 3. The Holy Ghost makes use of a sanctified memory bringing Scriptures to our remembrance as we have need It is made their act because the Holy Ghost made use of their memories They remembred that it was written The zeal of thine house hath eaten me up Joh. 2. 17. They that neglect to search and hide the Word in their hearts they have not such seasonable refreshment for God works more strongly with the strongest graces there where there is the greater receptivity there 's the greater influence those that are ignorant cannot expect such help as those that have the Word dwell richly in their hearts The second Reason is Therefore should we hide the Word in our hearts because God doth so in the work of Conversion Heb. 8. 10. I will put my laws into their mind and write them in their hearts The mind is compared to tables of stone and the heart to the Ark and so this is required of us to write them upon the table of our heart Prov. 7. 3. and here I have hidden thy word in my heart How doth this follow because God doth so in conversion therefore it is our duty I answer 1 God requires what he works to shew the Creatures duty as well as the power of his own grace God is to convert and turn yet do you turn Circumcise your heart and I will circumcise Mortifie your members c. and yet If ye through the spirit do mortifie the deeds of the body
well with you for the present but matters to come are put off little cared for Amos 6. 3. 2. In Hearing do not hear slightly but hide the Word in your heart that it be not imbezilled by thy own negligence forgetfulness running into carnal distractions that it be not purloined by Satan that he may not snatch away the good seed out of thy soul. When the Word is preached there is more company present than is visible there are Angels and Devils in the Assembly When ever the Sons of God meet together Satan is present with them The Devil is present to divert the mind by wandring thoughts by raising prejudices that we may cast out the Word or by excuses delays evasions putting it off to others when we begin to have some sensibleness of our sin and danger The Devil is loth to let us go too far lest Christ get a subject into his Kingdom Oh therefore labour to get something into thy heart by every Sermon some fresh notion or consideration is given out to set you a work in the spiritual life A conscientious waiting upon God will find something every time It is sad to consider how many have heard much and laid up little or nothing at all it may be they have laid it up in their Note-books but not laid up the word in their hearts 3. For Meditation Meditate upon the Word do not study the Word in a cursory manner or content your selves with a slight taste or a little volatile affection but ponder it seriously that it may enter into your very heart Hasty and perfunctory thoughts work nothing Meat must be well chewed and digested if you would have it turn into good blood and spirits you must follow it close till it settle into some affection So much for David's practice I have hid thy word in my heart The second thing is the aim and end of it That I may not sin against thee Doct. 2. In hiding the word in our hearts there must be a right end our knowledg of it and delight in it must be directed to practice 1. We must not study the Word meerly out of curiosity that we may know what is said there as men will pry into Civil Art and Discipline so the Athenians flocked about Paul Act. 17. 18 19 20 21. so for novelty sake men may have an affection and a delight in the Word Ioh. 5. 35. Ye rejoiced in his light for a season There are certain Adulterous affections we have to the Word when it is new and fresh but when it grows stale we loath it This affection to the Word is soon spent 2. We must not hide the Word in our heart meerly that we may be able to teach others that we may make a gainful trade of it Alas a man may teach others and be himself a cast-away Look as in coyning of money an iron-stamp may impress the character and print upon a piece of gold and silver so God may use the gifts and knowledg of some men to beget faith in others and perish themselves Mat. 7. 21. We haue prophesied in thy name yet depart from me I know you not 3. This must not be our end neither not meerly for delight Largeness of knowledg brings a content with it as it is an addition to our perfection Truth is the object of our understanding and may please an unsanctified mind not meerly out of subserviency to some base and inferiour ends that we may get esteem in the world or the repute of knowing persons but as it is an elevation of the understanding Every delight in truth is not a delight in God There is a natural oblectation we have in the contemplation of any sublime truth this is meerly a delight in the work of our own faculties when the affections are terminated in bare knowledg as it is a high and mysterious truth as it is a delectation to the understanding 4. We are not meerly to study the Word for the comfortableness of it and the suitableness to the Conscience As man is a reasonable creature he will delight in knowledg and as he hath a Conscience presageous of death and judgment to come he may delight in the comfort of it Many search out Promises that do not affect precepts The stony-ground seemed to have a joy they may delight in the comfortable part of Religion but this joy comes to nothing this gladsome forward spring is no sure Prognostication of a plentiful harvest Then do we receive the word a right when we look to the holy part and mortifie our natural desires and affections Many deal with the word as Great men do with fleshly companions are willing to entertain them at their Tables to hear their Discourse because of the pleasantness of their mirth but to enter into bonds for them and discharge them from debt or better their fortunes that they will not do So many will give Christ and the Word and the comfortable part of it entertainment but they are loth to take the duty of the Gospel upon themselves Therefore it is not enough to study the word meerly that we may cherish our own persons with the comfortable part of it but we must also study the holy part of it and that which doth require our duty Let us labour to hide the word in our hearts as David did I have hid thy word in my heart that I might not sin against thee SERMON XIII PSAL. CXIX 12. Blessed art thou O Lord teach me thy statutes IN these words you have 1. A Compellation Blessed art thou O Lord. 2. A Supplication Teach me thy statutes 1. Branch The Compellation carrieth the force of an argument Because thou art blessed O Lord therefore teach me And therefore I shall open the sense of this title that is here given to God so as I may still make good the argument For the sense God may be said to be blessed objectivè or subjectivè First Objectively as he is the Object of our blessedness it is our blessedness to enjoy God Psal. 144. 15. Blessed is the people whose God is the Lord. That is our blessedness to have God for our portion As soon as we are admitted into Covenant with God we have a right to him I am thy God and we have the full consummation of it when we enter into heaven there we have the highest enjoyment of God that we are capable of We have many fruitless and unquiet cares to enjoy the creatures which are neither blessed in themselves nor can make us blessed But now God is our summum bonum our chief good The enjoyment of him is the chiefest good Still we are capable of a higher happiness until we enjoy God In other things we can neither have satisfaction nor security the creature cannot satisfie nor yet secure us in the enjoyment of it self In this sense the argument will hold good Blessed art thou O Lord that is Thou art the object of my blessedness my blessedness lyeth
soon is the edg of his bravery taken off Dan. 5. 5 6. Haman in the midst of his honours was troubled at the heart for want of Mordecai's knee Those things which seem to affect us so much cannot allay one unquiet passion certainly cannot still and pacifie the least storm of the Conscience and therefore what ever face men put upon temporal enjoyments if they cannot see Gods special love in them they want sincere joy There is many a smart lash they feel when the world hears not the stroke Prov. 14. 13. Even in laughter the heart is sorrowful and the end of that mirth is heaviness All the laughter and merriment which men seem to receive from the Creature it is but a little appearance not such as will go to the Conscience that will indeed and throughly rejoice and comfort a man and give him solid joy 3. There wants eternity An Immortal soul must have an eternal good pleasures for evermore Psal. 16. ult In this world we have but a poor changeable happiness Luk. 12. 19. 't was said to the rich fool This night thy soul shall be required of thee Thus much for the first Branch Blessed art thou O Lord. II. I come from the Compellation to the Supplication Teach me thy statutes And here observe 1 The person teaching he speaks to God Do thou O God teach 2 We may consider the person taught Teach me I that have hid the word in my heart David that was a Prophet is willing to be a Disciple Those that teach others have need that God should teach them the Prophet saith Teach me O Lord. David a grown Christian he desires more understanding of Gods will Certainly we should still follow on to know the Lord Hos. 6. 3. Heathens that only knew natural and moral things yet they saw a need of growth and the more they knew the more they discovered their ignorance and always as they grew elder they grew wiser How much more sensible would they have been of their defects in the knowledg of spiritual things if they had in a little measure been acquainted with the mysteries of godliness that pass all understanding and are so much from humane sense and above the capacities of our reason Prov. 30. 3. Agur said I neither learned wisdom nor have the knowledg of the holy There is very much yet to be learned of God and of his ways Many think they know all that can be taught them David a great Prophet a man after Gods own heart yet is earnest that God would teach him his statutes 3 The lesson or matter to be taught Thy Statutes so he calls the Word because the Doctrines of it have the force of a Law published they do unalterably bind and that the soul and conscience and therefore the Precepts Counsels and Doctrines of the Word are all called statutes The Point is Doct. If we would know Gods statutes so as to keep them we must be taught of God Here I shall enquire 1. What it is or how doth God teach us 2. The necessity of this teaching 3. The benefit and utility of it First How doth God teach us Outwardly by his Ordinance by the Ministry of man Inwardly by the inspiration and work of the Holy Ghost 1. The outward teaching is Gods teaching because it is an Ordinance which is appointed by him now both these must ever go together external and internal teaching Despise not Prophecy Quench not the Spirit If you would have any enlightning and quickning of the Spirit you must not despise Prophecy We teach you here and God blesseth Jesus Christ when he comes to teach his Disciples first he openeth the Scripture Luk. 24. 37. And then v. 45. he opened their understandings Of Lydia it is said God opened her heart in attending to the things spoken by Paul Act. 16. 14. She was attending and then God openeth her heart When the Eunuch was reading then God sends an Interpreter The outward means are necessary it is Gods teaching in part but the inward grace especially Both these must go together for it is said Ioh. 6. 45. Every man that hath heard and hath learned of the Father cometh unto me There must be a hearing of the Word and so there is a teaching from God But 2. The inward teaching which is the work of the Spirit that needs most to be opened What is that it consists in two things 1 When God infuseth light into the understanding so as we come to apprehend the things of God in a spiritual manner Psal. 36. 9. In thy light shall we see light There is no discerning spiritual things spiritually but in Gods light There may be a literal instruction which one man may give to another But in thy light only shall we see light such a lively affective knowledg as disposeth the heart for the enjoyment of God There is a seeing and a seeing in seeing Isa. 6. 10. Lest in seeing they shall see A man may see a truth rationally that doth not see it spiritually now when we have the Spirits light then in seeing we see Or as the Apostle calls it Col. 1. 6. A knowing of the grace of God in truth Since you did not only take up the report but feel it and had some experience of it in your hearts Again 2 Gods teaching it consisteth not only in enlightning the understanding but in moving and inclining the heart and the will for Gods teaching is always accompanied with drawing Ioh. 6. 44. No man cometh to me except the Father draw him which Christ proves v. 45. Because they shall be all taught of God The Spirits light is not only directive but perswasive it is effectual to alter and to change the affections and to carry them out to Christ and to his ways he works powerfully where he teacheth When the Holy Ghost was first poured out upon the Apostles there was a notable effect of it It came in the appearance of â—…ven tongues like as of fire Act. 2. 3. to shew the manner of the Spirits operation by the Ministry not only as light but as fire it is a burning and shining light that is such a light as is seasoned with zeal and love that affects the heart that burns up our corruptions And therefore you know when Christ would put forth a Divine effect in his conference with his two Disciples it is said Their hearts burned within them while he talked with them Luk. 24. 32. There 's a warmth and heat convey'd to the Soul Thus for the nature of this Teaching Secondly The necessity of this Teaching will appear in several things 1. If we consider the weakness of a natural understanding 1 Cor. 2. 14. The natural man receiveth not the thing of the spirit of God because they are spiritually discerned They must be spiritually understood There must be a cognation and proportion between the object and the faculty Divine things cannot be seen but by a Divine light and spiritual things by a
command To meditate in the Law is a part of the description of a godly man Psal. 1. 2. His delight is in the law of the Lord and in that law doth he meditate day and night It is commended to us by the practice and example of the Saints in Scripture Isaac Gen. 24. 63. went out to meditate in the field in the even-tide to pray as in the margent the word in the original is indifferent to both senses it properly signifieth muttering or an imperfect or suppressed sound The Septuagint sometimes renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sing but others by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to exercise himself The word is used here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discourse with God and his own soul. The Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to mutter or such a speaking as is between thoughts and words He made his duty his refreshment and solace at night So David often in this Psalm Reason enforceth it God that is a Spirit deserveth the most pure and spiritual worship by the mind as well as that which is performed by the body Thoughts are the eldest and noblest off-spring of the soul and it is fit they should be consecrated to converse with God 2. It is a necessary duty not a thing of arbitrary concernment a moral help that may be observed and omitted at our pleasure but of absolute use without which all graces wither Faith is lean unless it be fed with meditation on the promises Psalm 119. 92. I had fainted in my affliction unless thy word had been my delight Hope is not lively unless we contemplate the thing hoped for and with Abraham walk through the Land of Promise Gen. 15. and think often and seriously on the glory of the riches of the inheritance of the Saints Eph. 1. 18. and get upon the Mount of Meditation upon the top of Pisgah to get a view of the Land So for Love the more we study the height and breadth and depth of Gods love in Christ Eph. 3. 18 19. the more is the heart melted and drawn out to God and more quickned to obedience Psal. 26. 3. Thy loving-kindness is before mine eyes And as it helpeth our Graces in their exercise so all other duties as hearing of the word To hear and not to meditate is unfruitful the heart is hard and the memory slippery the thoughts loose and vain and therefore unless we cover the good seed the fowls of the air will catch it away It is like a thing put into a bag with holes lost while it is received James 1. 23 24. Be ye doers of the word and not hearers only deceiving your own souls for if a man be a hearer of the word and not a doer he is like a man beholding his natural face in a glass for he beholdeth himself and goeth away and straightways forgetteth what manner of person he was Bare hearing begets but transient thoughts and leaveth but a weak impression in the soul like a flash of Lightning as soon gone as come or the glance of a Sun-beam upon a wave A man never discerneth the scope the beauty the order of the Truths delivered till he cometh to meditate on them and to go over them again and again in his thoughts Psal. 62. 11. God hath spoken once twice have I heard this c. i. e. when we repeat it upon our thoughts inculcate it and meditate upon it this maketh a deeper impression and that which is spoken rebounds again and again it is twice heard David saith Psal. 119. 99. I have more understanding than all my Teachers for thy testimonies are my meditation The Preacher can but lay down general Theorems and deduce practical Inferences but that which fasteneth them upon the heart is our own thoughts and so we come to be wiser to see more clearly and practically as to our own case than he that preacheth we see a farther use than he was aware of So for prayer What we take in by the word we digest by Meditation and let out by prayer These three Duties help one another What is the reason men have such a barren dry and sapless spirit in their Prayers it is for want of exercising themselves in holy thoughts Psal. 45. 1. My heart inditeth a good matter and then my tongue is as the pen of a ready writer It alludeth to the Mincah the Meat-offering the Oyl and Flowr was to be kneaded together and fryed in a pan and so offered to the Lord. When we come with raw dough-baked offerings before we have concocted and prepared our thoughts by mature deliberation we are barren or tumultuary in our prayers to God Prayer is called by the name of Meditation because it is the product and issue of it as Psal. 5. 1. Give ear to my words oh Lord consider my meditation So Psal. 19. 14. Let the words of my mouth and the meditation of my heart be acceptable in thy sight Implying that prayer is but the vent and expression of what we have deliberated and meditated upon So David findeth his desires more earnest after grace the more he mused and meditated Psal. 143. 5 6. I remember the days of old I meditate on all thy works I muse on the works of thy hands I stretch forth my hands unto thee my soul thirsteth after thee as a thirsty land Well then it is the life and strength of other Ordinances without which how slight and perfunctory are we I might instance in Conference the stream of good discourse is fed by serious thoughts The Lords Supper a duty which is mainly dispatched by our thoughts there we come to put Reason to the highest use to be the Instrument of Faith and Love of Faith in believing-applications of Love in resolutions of Duty and Thankfulness In that one Ordinance there is an union of mysteries which we take abroad in holy and serious thoughts To have an unfruitful understanding then is a great damp and deadness to the heart Now we shall never inlarge our selves in pertinent and savoury thoughts unless we use to meditate for spiritual dispositions do not come upon us of a sudden and by rapt motions but by progressive and orderly degrees and preparations 3. It is a profitable duty as to Temporals Isaac went out to meditate and of a sudden he espieth the Camels coming upon which Rebecca was brought to him Gen. 24. 63 64. Was this a meer accident think you or a Providence worthy of remark and observation Isaac goes to meet with God and there he gets the first view of his bosome-friend and Spouse This was a mercy cast in to the bargain Godliness hath the promises of this life and that which is to come There is nothing lost by duty and acts of piety Seneca said the Iews were a foolish people because they lost the full seventh part of their lives Septimam
upon him Will you cast away your thoughts upon idle vanities rather than God shall have them Oh shame your thoughts must be working what shall they run waste and yet God have no turn 2. Or else men muse on that which is evil There are many sins ingross the thoughts 1. Uncleanness sets up a stage in the heart whereon a polluted Fancy personates and acts over the pleasures of that sin Our thoughts are often Panders to our lust 2 Pet. 2. 14. Having eyes full of adultery and that cannot cease from sin The unclean rolling of fancy on the beauty of women is forbid Mat. 5. 28. He that looketh on a woman to lust after her hath already committed adultery with her in his heart 2. Revenge the thoughts of it how sweet are they to a carnal heart Men dwell upon their discontents and injuries till like liquors that sowr in the Vessel when long kept they sharpen Revenge We are apt to concoct Anger into Malice Frowardness is in his heart he deviseth mischief continually he soweth discord Prov. 6. 14. 3. Envy stirreth up repining thoughts it is a sin that feedeth on the mind 1 Sam. 18. 9. And Saul envied David from that day forward David's ten thousands ever ran in Saul's mind Envy muses on the good of others to hate them 4. Pride in lofty conceits and whispers of vanity Luk. 1. 51. He hath scattered the proud in the imaginations of their hearts Proud men are full of musings Is not this great Babylon that I have built for the house of the kingdom by the might of my power and for the honour of my majesty Dan. 4. 30. Proud men please themselves with the suppositions of applause and the echoes of praise in their minds 5. Covetousness consists chiefly in a vain musing Ezek. 33. 31. Their heart goeth after their covetousness 2 Pet. 1. 14. Hearts exercised with covetous practices USE 2. Is of Exlortation to press us to meditate on Gods precepts Many think it is an exercise that doth not suit with their temper it is a good exercise but for those that can use it It is true there is a great deal of difference among Christians some are more serious and consistent and have a greater command over their thoughts others are of a more slight and weak spirit and less apt for duties of retirement and recollection but our unfitness is usually moral rather than natural not so much by temper as by ill use Now sinful indispositions do not disannul our engagements to God as a servants drunkenness doth not excuse him from work Inky water cannot wash the hands clean That it is a culpable unfitness appeareth partly because disuse and neglect is the cause of it those that use it have a greater command over the thoughts Men count it a great yoke custom would make it easie Every duty is an help to it self and the more we meditate the more we may They that use it much find more of sweetness than difficulty in it If a man did use to govern his thoughts they would come more to hand Partly want of love We pause and stay upon such objects as we delight in Love naileth the soul to the object or thing beloved Psal. 119. 97. Oh how I love thy law it is my meditation all the day Carnal men find no burden in their thoughts their heart is in them Well then though you have not such choice and savoury thoughts as others have yet set upon the work you can think of any thing you love Oh but as some press it it requireth art and skill and logical disposition of places of argumentation Answ. We cannot tye you to a method Serious thoughts no question are required and dealing with the heart about it in the best way of reasoning that we can use Take these directions 1. Look how others muse how to commit a sin and shall not we muse how to redress it Wicked men sit abrood Isa. 59. 5. They hatch the Cockatrice egg and weave the Spiders web they devise mischief upon the bed Mic. 2. 1. Wo to them that devise mischief on their beds So do you muse how to carry on the work of the day with success Prov. 16. 30. The wicked man shutteth his eyes to devise forward things it signifies his pensive solitary muttering with himself 2. As you would perswade others to good Surely you do not count admonition so hard a work What words you would use to them use the same thoughts to your self Heart answereth to heart 3. You understand a truth you have arguments evident and strong why you should believe it repeat them over to the soul with application Job 5. 27. See it and know it for thy good This application is partly by way of tryal partly by way of charge By way of trial how is it with thee oh my soul Rom. 8. 31. What shall we say to these things By way of charge and command Psal. 73. ult It is good for me to draw nigh to God I have put my trust in the Lord that I might declare all thy works SERMON XVII PSAL. CXIX 16. I will delight my self in thy statutes I will not forget thy word DAVID had spoken much of his respect to the Word both as to his former practice and future Resolutions A godly man the more good he doth the more he desireth delighteth and resolveth to do Spiritual affections grow upon us by practice and much exercise The graces of the Spirit and the duties of Religion do every one fortifie and strengthen one another lose one and lose all keep one and keep all Meditation breedeth delight and delight helpeth memory and practice He had said I will meditate on thy precepts and now I will delight my self in thy statutes and that produceth a further benefit I will not forget thy word The Spiritual Life is refreshed with change as well as the Natural but it is with change of exercise not of affection There is Hearing Praying Conferring Meditating and all with delight for when one Fontinel is drawn dry we may as the Lamb doth suck another that will yield new supply and sweetness David had spoken of his various exercises about the word in the use of all which he would maintain a spiritual delight In this Verse observe again a double respect to the word of God 1. I will delight my self in thy statutes 2. I will not forget thy word These are fitly suited Delight preventeth forgetfulness the mind will run upon that which the heart is delighted in and the heart is where the treasure is Mat. 6. 21. Worldly men that are intent upon carnal interests forget the word it is not their delight If any thing displease us we are glad if we can forget it it is some release from an inconvenience to take off our thoughts from it but it doubleth the contentment of a thing that we are delighted in to remember it and call it to mind In the outward School if
his Law and Grace which are means in the nearest vicinity with our End Psal. 37. 4. Delight thy self also in the Lord and he shall give thee the desires of thy heart Phil. 4. 4. Rejoyce in the Lord always and again I say rejoyce 3. Delight if not right set of all the affections it is apt to degenerate We have a liberty to delight in earthly things the affection is allowed the excess is forbidden Thou maist delight in the Wise of thy youth in thy Children Estate in the Provisions heaped upon thee by the indulgence of Gods Providence Pleasure is the sawce of life to better digest our sorrows It is allowed us but it must be well guarded We are most apt to surfeit of pleasant things and to miscarry by sweet affections Sorrow is afflictive and painful and will in time wear away of it self Pleasure is ingrained in our natures born and bred with us and therefore though we may delight in the moderate use of the refreshments of the present life in Estate Honour Reputation yet we should take heed of excess that our hearts be not overjoyed and too much taken up about these things Carnal joy is the drunkenness of the mind it besotteth us maketh us unmindful of God weakens our esteem of his favour and blessing it chaineth us to present things Pleasure is the great Witch and Sorceress that inchants with the love of the world maketh us unmindful of the Countrey whence we came and whither we are a going therefore we should be jealous of our delight and how we bestow it USE 3. To exhort us to this delight in Gods Statutes or this spiritual rejoycing 1. Here is no danger of exceeding the greatest excesses here are most praise-worthy In other things we must exercise it with jealousie feed with fear rejoyce as if we rejoyced not a man may easily go beyond his bounds when he rejoyceth in the creature but here enlarge thy heart as much as is possible and take thy fill of pleasure Cant. 5. 1. Eat O friends drink yea drink abundantly O beloved This is ebrietas quae nos castos facit chast Flagons Eph. 5. 18. Be not drunk with wine wherein is excess but be ye fill'd with the Spirit 2. We shall never be ashamed of these joys 2 Cor. 1. 12. Our rejoycing is this the testimony of our conscience c. All carnal joys have a turpitude affixed to them and therefore affect to lye hid under a vail of secresie The world would cry shame of him that would say of his bags or his dishes Here is my joy as much as men affect these things yet they desire to conceal them from the knowledg of others 3. We shall be never weary of these joys The delights of the senses become nauseous and troublesome our natural dispositions become weary and importunate a man must have shift and change pleasures refreshed with other pleasures But these delights add perfection to Nature therefore when fully enjoyed they delight most A good conscience is a continual feast a dish we are never weary of The blessed spirits in heaven are never weary of beholding the face of God God is new and fresh every moment to them The contemplation of such excellent objects doth not overcharge and weaken the spirits but doth raise and fortifie them It is true the corporeal powers being weak may be tired in such an employment as much reading is a weariness to the flesh but the object doth not grow distastful as in carnal things How shall we get it 1. Get a suitableness to the word Every man's delights are as his principles Rom. 8. 5. They that are after the flesh do mind the things of the flesh but they that are after the spirit the things of the spirit A man is much discovered by his savour and relish of things All creatures must have suitable food There must be a sutableness between the Faculty and the Object spiritual things are spiritually discerned 2. Be in a condition to delight in the word A guilty soul readeth its own doom there it revealeth themselves to themselves accuseth and condemneth them As Ahab said of Micajah He prophesieth evil against me and therefore could not endure to hear him Joh. 3. 20. Every one that doth evil hateth the light neither cometh he to the light lest his deeds should be reproved 3. Purge the heart from carnal distempers lust envy covetousness love of pleasures these are Diseases that need other diet than the word Such persons must have other solaces they cater for the flesh to please the senses An earthly heart will not delight in spiritual things Doct. It standeth Gods children upon to see that they do not forget the word I. What is it to forget the word A man may remember or forget two ways Notionally and Affectively 1. Notionally when the notions of things formerly known are either altogether or in part worn out Jam. 1. 25. He is like one that looks his natural face in a glass but goeth away and straightway forgetteth what manner of person he was 2. Affectively when though he still retain the notions yet he is not answerably affected nor doth act according thereunto Thus the Butler did not remember Ioseph that is did not pity him Thus God is said not to remember the sins of them that repent when he doth not punish them and to forget the afflictions of his people when he doth not deliver them and we are said to forget God Psal. 106. 21. when we do not obey him and to forget his word when we do not remember his commandments to do them Psal. 103. 18. In this place both are intended the Notional and Practical remembrance II. The Reasons why we should not forget his word 1. Meditation will fail else A barren lean soul is unfit to enlarge it self in holy thoughts shall never grow rich in the spiritual understanding Col. 3. 6. Let the word of God dwell in you richly in all knowledg c. Men of small substance grow rich by continual saving and holding together what they have gotten but if they spend it as fast as they get it they cannot be rich Luk. 2. 19. Mary kept all these sayings and pondered them in her heart 2. Delectation will grow cold unless the memory be rubbed up ever and anon When they fainted under affliction the cause is intimated Heb. 12. 5. Have ye forgotten the exhortation that speaketh unto you as unto children Distrust in straits is from the same source Mar. 8. 13. They remembred not the miracle of the loaves for their hearts were hardened Ye see and hear and do not remember David was under great discomfort till he remembred the years of the right hand of the Most High Psal. 77. 10. Lament 3. 21. This I recall to mind therefore I have hope 3. Practice and conscience of obedience will grow more remiss Nothing keepeth the heart in a holy tenderness so much as a presence of the truth and when
a right understanding of the word of God I. What is meant by opening the eyes Before I come to the particular explication of the terms let me premise two observations 1. The Saints do not complain of the obscurity of the Law but of their own blindness The Psalmist doth not say Lord make a plainer Law but Lord open mine eyes blind men might as well complain of God that he doth not make a Sun whereby they might see The word is a light that shineth in a dark place 2 Pet. 1. 19. There is no want of light in the Scripture but there is a vail of darkness upon our hearts so that if in this clear light we cannot see the defect is not in the word but in our selves 2. The light which they beg is not any thing besides the word When God is said to enlighten us it is not that we should expect new Revelations but that we may see the wonders in his word or get a clear sight of what is already revealed Those that vent their own dreams under the name of the Spirit and divine light they do not give you mysteria but monstra portentous opinions not show you the wondrous things of Gods Law but the prodigies of their own brain unhappy abortives that dye as soon as they come to light Isa. 8. 21. To the Law and to the Testimony if they speak not according to this word it is because there is no light in them The light which we have is not without the word but by the word Now to the phrase the Hebrew signifieth unvail mine eyes There is a double work Negative Positive There is a taking away the vail and an infusion of light Paul's cure of his natural blindness is a fit emblem of our cure of spiritual blindness Acts 9. 18. Immediately there fell from his eyes as it had been scales and he received sight forthwith First the scales fall from our eyes and then we receive sight 1. There is a taking away the vail before we can have a true discerning of the mysteries that are revealed in the word of God 2 Cor. 3. 14 15. the Apostle speaking of the Iews saith But their minds were blinded for until this day remaineth the same vail untaken away in the reading of the Old Testament which vail is done away in Christ but even unto this day when Moses is read the vail is upon their hearts Now this vail is divers 1. The vail of Ignorance Though man hath Reason and is capable of understanding the sense and importance of the words that are used about the Mysteries of godliness yea and the matter too yet he gets not the saving-knowledg of them by his natural abilities There is a Grammatical knowledg and a Spiritual knowledg a man may know things Grammatically and literally that is ignorant of them Spiritually As a child may read the letters and words that doth not conceive of the sense so a man may know what is said concerning God and Christ and Sin and Grace the vanity of the creature the excellency of heaven and have yet no saving-knowledg of these things and therefore the Scripture useth the expression that they oversee in seeing as Acts 28. 26. Hearing ye shall hear and not understand seeing ye shall see and not perceive Though Truths are never so plainly delivered never so powerfully pressed and though they are capable to understand the words yet they do not take in the truth into their hearts so as to profit by it So Deut. 29. 2 3 4. Ye have seen yet ye have not an heart to see Most will declaim against the vanity of the creature evil of sin but they do not see with an affective heart-piercing light they have on them the vail of spiritual ignorance 2. The vail of Carnal knowledg and wisdom that puffeth up 1 Cor. 8. 1 2. by which seeing not we think we see This is a great hinderance to the entertaining of the word So Christ telleth the Pharisees who were conceited of their own knowledg Joh. 9. 39. For judgment am I come into this world that they which see not might see and they which see might be made blind The Pharisees were the Rabbies of the age the most seeing and learned men of that time Carnal men are puffed up with a conceit of their own abilities and so are obstructed by them from profiting by the Gospel 3. The vail of Prejudice and corrupt affections The passions of the mind Love and Fear Desire and Anger hinder us from judging aright in the things of God Our hearts are overcast with strong affections to the world and so cannot clearly judg either of practical truths or of the controversies of the age Not of practical truths When Christ had taught that they could not serve God and Mammon it is said Luk. 16. 14. And the pharisees that were covetous derided him Holy mortifying truths are unpleasing to a carnal ear though they be represented with never so much evidence How will men distinguish themselves out of their duty They shift and stretch and turn and wind hither and thither and prove truth to be no truth rather than part with their lusts So present truths as the Apostle calls them 2 Pet. 1. 12. when the dust of Interest is raised are not discerned The Orthodoxy of the world is usually an age too short 2 Cor. 4. 4. The god of this world hath blinded their eyes 4. The vail of carnal sense 2 Pet. 1. 9. He that lacketh these things is blind and cannot see afar off There are so many mists and clouds in the lower world that men cannot out-see time and without the Prospective of faith have a sight of Eternity Nature is short-sighted so inured to present things that we receive no light concerning things to come These are the scales that are upon our eyes 2. There is an infusion of light without which men of excellent wit and sharp understanding in other things are stark blind in the things of God What this light is will appear by the degrees of knowledg and the uses of this light 1. The degrees of knowledg 1. In some there is a simple nescience both of terms or notions and things as in those that have not a revelation or have not regarded it when the revelation is made As the Gentiles that have not a Revelation Eph. 4. 18. Having their understanding darkned being alienated from the life of God through the ignorance that is in them because of the blindness of their heart Or rude and ignorant Christians that have not the advantage of education so as to understand the notions in which the Doctrine of God is propounded Isa. 28. 9 10. Whom shall he teach knowledg and whom shall he make to understand doctrine them that are weaned from the milk and drawn from the breasts for precept must be upon precept precept upon precept line upon line line upon line here a little and there a little So sottish and brutish
lusts and worldly interests The next reason is because they must be spiritually discerned that is to know them inwardly throughly and with some relish and savour there must be an higher light there must be a cognation and proportion between the object and the faculty Divine things must be seen by a divine light and spiritual things by a spiritual light Sense which is the light of beasts cannot trace the workings or flights of Reason in her contemplations We cannot see a Soul or an Angel by the light of a Candle so fleshly wisdom cannot judg of divine things The object must be not only revealed but we must have an answerable light so that when you have done all you must say How can I understand without an Interpreter Acts 8. 31. And this Interpreter must be the Spirit of God Ejus est interpretari cujus est condere To discern so as to make a right judgment and estimate of things dependeth upon Gods help 4. When this blindness is in part cured yet still we need that God should open our eyes to the very last We know nothing as we ought to know David a regenerate man and well instructed prayeth to have his eyes opened for we need more light every day Luk. 24. 45. Then opened he their understandings that they might understand the Scriptures Christ first opened the Scriptures then he opened their understandings USE 1. To shew us the reason why the word prevaileth so little when it is preached with power and evidence their eyes are not opened Isa. 53. 1. Who hath believed our report and to whom is the arm of the Lord revealed No teaching will prevail till we are taught of God USE 2. What need we have to consult with God whenever we make use of the word in Reading Hearing Study In Reading when thou openest the Bible to read say Lord open mine eyes When thou Hearest beg a sight of the Truth and how to apply it for thy comfort Haec audiunt quasi somniantes Luther saith of the most In seeing they see not in hearing they hear not There was a Fountain by Hagar but she could not see it Gen. 21. 19. God opened her eyes and she saw a well of water and she went and filled the bottle with water and gave the Lad to drink So for Study it is dangerous to set upon the study of divine things in the strength of wit and human helps Men go forth in the strength of their own parts or lean upon the judgment of Writers and so are left in darkness and confusion We would sooner come to the decision of a truth if we would go to God and desire him to rend the vail of Prejudices and Interests USE 3. Is to press us to seek after this blessing the opening of the eyes Magnifie the creating-power of God 2 Cor. 4. 6. God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledg of God in the face of Iesus Christ. Make use of Christ Col. 2. 5. In whom are hid all the treasures of wisdom and knowledg Beg it earnestly of him the Apostle prayeth Eph. 1. 17 18. That the God of our Lord Iesus Christ the Father of glory may give unto you the spirit of wisdom and revelation in the knowledg of him The eyes of your understanding being enlightned that ye may know what is the hope of his calling c. Yea mourn for it in cases of dubious anxiety Iohn wept when the book of the seven seals was not opened Rev. 5. 4. Mourn over your ignorance refer all to practice Joh. 7. 17. If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self Wait for light in the use of means with a simple docile sincere humble mind Psal. 25. 9. The meek will he guide in judgment and the meek will he teach his way Doct. 2. Those whose eyes are opened by God they see wondrous things in his word more than ever they thought Open thou mine eyes that I may behold wondrous things out of thy Law Law is not taken strictly for the Covenant of works nor for the Decalogue as a Rule of life but more generally for the whole word of God which is full of wonders or high and heavenly mysteries In the Decalogue or Moral Law there is wonderful purity when we get a spiritual sense of it Psal. 119. 96. I have seen an end of all perfection but thy commandments are exceeding broad and Psal. 19. 7 8. The law of the Lord is perfect converting the soul the testimony of the Lord is sure making wise the simple the statutes of the Lord are right rejoycing the heart the commandment of the Lord is pure enlightning the eyes A wonderful Equity Rom. 7. 12. The law is holy and the commandment is holy just and good A marvellous wisdom Deut. 4. 6. Keep therefore and do them for this is your wisdom and understanding in the sight of the Nations which shall hear all these statutes and say Surely this great Nation is a wise and understanding people In the whole word of God the harmony and correspondence between all the parts how the mystery grew from a dark revelation to clearer is admirable In the Gospel every Article of faith is a mystery to be wondered at the Person of Christ 1 Tim. 3. 16. Great is the mystery of godliness God manifested in the flesh justified in the spirit c. A Virgin conceiveth the Word is made flesh the redemption and reconciliation of mankind is the wonderful work of the Lords Grace It is the hidden wisdom of God in a mystery 1 Cor. 2. 7. We speak the wisdom of God in a mystery even the hidden wisdom which God ordained before the world to our glory And 't is called the mystery hidden from ages Eph. 3. 9. The glory of heaven is admirable Eph. 1. 18. The riches of the glory of the Inheritance of the Saints in light That a clod of earth should be made an heir of heaven deserves the highest wonder All these are mysteries So the wonderful effects of the word in convincing sinners 1 Cor. 14. 25. Thus are the secrets of his heart made manifest and so falling down on his face he will worship God and report that God is in you of a truth Heb. 4. 12. The word of God is quick and powerful sharper than a two-edged sword piercing to the dividing asunder of soul and spirit and joynts and marrow and is a discerner of the thoughts and intents of the heart It is a searching and discovering word John 4. 29. See a man that hath told me all that ever I did In changing sinners 1 Pet. 2. 9. That ye may shew forth the praises of him that hath called you out of darkness into his marvellous light Peter's getting out of prison was nothing to it In comforting Every Grace is a Mystery to depend upon
upon earthly things they must have Heaven The more their affections are estranged from the one the more they are taken up about the other Col. 3. 2. Heaven and Earth are like two scales in a Ballance that which is taken from the one is put into the other 3. There is no sufficient direction how to attain this durable estate but in the word of God Without this we are but like poor pilgrims and wayfaring men in a strange Countrey not able to discern the way home A blessed state is only sufficiently revealed in the word 2 Tim. 1. 10. Life and immortality is brought to light in the Gospel The Heathens did but guess at it and had some obscure sense of an estate after this life but it is brought to light with most clearness in the Word so the way thither is only pointed out by the Word It is the Word of God makes us wise to salvation and our Line and Rule to lead us to the heavenly Canaan and therefore it concerns those that look after this durable state to consult with the Word 4. There is no understanding Gods word but by the light of the Spirit Job 32. 8. There is a spirit in man but the inspiration of the Almighty that giveth understanding Though the Word have light in it yet the spirit of man cannot move till he enlightens us with that lively light that makes way for the dominion of the truth in our hearts and conveyeth influence into our hearts This is that light David begs when he saith Hide not thy commandments from me David was not ignorant of the ten Commandments of their sound but he begs their spiritual sense and use 5. If we would have the Spirit we must ask it of God in prayer For God gives the Spirit to those that ask him Luke 11. 13. and therefore we must say as David Psal. 43. 3. O send out thy light and thy truth let them lead me let them bring me to thy holy hill to thy tabernacle 6. When we beg it of God we must do it with submission to his Soveraignty and with subscription to his Iustice Therefore doth David use this manner of speech Hide not thy Commandment from me God doth hide when he doth not open our eyes to see now the Lord may chuse whether he will do this or no for he is Soveraign and may in Justice forbear to do so because we have abused the light we have it will be hid from us unless he reveal it The mystery of Grace is wholly at Gods dispose and whosoever begs it he must refer himself to the holy and soveraign good pleasure of God who may give out and withhold his efficacious grace according to his pleasure Matth. 11. 25 26. I thank thee Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them unto babes even so Father for so it seemed good in thy sight Here 's the Lords Soveraignty he doth in these things as he pleaseth therefore David submits to it And then it implies It may be just with God to leave us unto our natural blindness and suffer Satan to blind us more It is fully consistent with the honour of his Justice therefore it is said Johâ—… 12. 40. He hath blinded their eyes and hardned their hearts c. that is judicially suffering them to encrease their own blindness by their sin blindness that 's their sin and the Lord may leave it as a Judgment upon them USE Here 's Direction to you that know you are but pilgrims the great thing you should seek after is the straightest way to heaven If you have a sense of Eternity and a sense of your present frailty you should look how to get home to your Countrey To this end 1. Study the word why This is your Antidote against Infection and a Cordial to cheer us in the way It is an Antidote against Infection 2 Pet. 1. 4. By the promises we escape the corruption that is in the world through lust The World is an Infectious place therefore you had need take the promises next your heart to keep your hopes alive And here 's your Cordial to keep you from fainting that which makes you to rejoyce in the midst of present afflictions Psal. 119. 54. 'T is a cordial to cheer us up to revive us in the way till we come to our journeys end This will make up losses sweeten difficulties allay your sorrows Then 't is your direction the way to lead you home Psal. 119. 105. Thy word is a light to my feet and a lanthorn to my paths We shall soon pass over this life all our care should be to pass it over well there are so many by-paths in the world and in a strange place we may soon miscarry 2. Intreat the Lord of his abundant grace to pity poor strangers who are ignorant and desire him he would not hide his word from you that you may walk in the nearest closest way wherein he would have you walk He may hide it from you as an Absolute Supreme Lord for he is bound to give his grace to none and he may do it as a just Iudg he may leave you to your own infatuations and prejudices Say Lord pity a poor stranger and pilgrim The word may be hidden two ways and take care of both 1. In point of External administration when the powerful means are wanting O it is a great mark of Gods displeasure when men are given up by their own choice to blind Guides to those that have no skill or no will to edifie or no abilities rightly to divide the Word of truth only fill the ear with clamour and noise but do not inform Conscience or move the heart by solid and powerful instruction from the Word of God 2. In point of Internal influence when the comforts and quicknings of the Spirit are withholden Lord withhold not thy Spirit from me SERMON XXI PSAL. CXIX 20. My soul breaketh for the longing that it hath unto thy judgments at all times DAVID had begged Divine illumination v. 18. The reason of his request was Because he was a stranger upon earth and a stranger may easily be bewildred Now here is a second reason why he would have God to open his eyes Because his heart was carried out with so strong an affection to the word He that asketh a thing coldly doth but bespeak his own denial But David was in good earnest when he prayeth for light it was not a dead-hearted perfunctory petition but such as came from an ardent and strong affection My soul breaketh c. In the words we have 1. The Object of David 's affection Thy judgments 2. The quality or kind of his affection 1. It was vehement My soul breaketh with longing 2. It was constant at all times By Misphalim Iudgments is meant the Word which is the infallible Rule of Gods proceeding with sinners For the Affection I shall
open that and there first speak of the vehemency My soul breaketh for the longing that it hath It 's a Metaphorical expression to set forth the earnestness of his affection The Septuagint renders it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My soul coveteth to desire thy judgments Desire is the stretching forth of the soul to the thing desired Now as things that are stretched out do break and crack in stretching so saith David my soul breaketh for the longing Here 's no respect to brokenness of heart in this place it is only strength of desire that is exprest and the expression is used the rather 1. Because affections when strong are painful and affect the body with impressions answerable thereunto 2. Not only the denial but the delay of satisfying the affection encreaseth the pain when they have not what they do desire they are even broken in heart as Prov. 13. 12. Hope deferred maketh the heart sick but when the desire cometh it is a tree of life like Apples of Paradise comforting and reviving Now the constancy and continuance of this desire is set forth in these words at all times not for a flash and pang but 't was the ordinary frame of his heart Doct. Gods children have a strong constant and earnest bent of affection towards his word 1. To open the nature of this affection 2. The Reasons of it First The nature there consider the Object the End the Properties and the Effects 1. The Object of this affection is the Word of God written or preached As it is written in the Scriptures so it is their constant exercise to read it and consult with it often Psal. 1. 2. But his delight is in the law of the Lord and in his law doth he meditate day and night And Joshua 1. 8. This book of the law shall not depart out of thy mouth but thou shalt meditate therein day and night As it is preached and explained they submit to Gods Ordinance in that also who hath appointed Pastors and Teachers as well as Prophets and Apostles Eph. 4. 11. Prophets and Apostles to write Scripture so Pastors and Teachers to open and apply Scripture therefore James 1. 9. They are swift to hear that is take all occasions for that end and purpose 2. For the End of this affection it is a sanctified subjection to God and strength and growth in the spiritual life 1 Pet. 2. 2. As new-born babes desire the sincere milk of the word that ye may grow thereby not meerly that you may know but that you may grow thereby not to replenish the head with notions but that you may encrease in spiritual strength and find more liberty of heart towards God 3. For the Properties of it you have them here in the Text 1. They must be earnest 2. A constant bent of heart 1. An earnest bent of heart Common and ordinary affection or desire after the word will not serve the turn not a faint and cold wish but such as hath heat and warmth in it It is good to see by what expressions the desires of the Saints are set forth in Scripture By the desire of Infants after the breast 1 Pet. 2. 2. they cannot live without it It is set forth also by the panting of the Hart after the water-brooks Psal. 42. 1. To meet with God in his word it is as a brook of water to a chased Hart it refresheth and revives it It is set forth by the desires of a longing woman vers 40. of this Psalm Behold I have longed after thy precepts The children of God are fond of nothing so much as of his Word and Ordinances It is set forth by the appetite which a hungry man hath toward his meat after a long abstinence Psal. 84. 2. My soul longeth yea even fainteth for the Courts of the Lord. Or as a weary traveller and thirsty man longeth after drink Psal. 63. 1. My soul thirsteth for thee c. Or as cool air to the weary Psal. 119. 131. I opened my mouth and panted for I longed for thy commandments A Metaphor taken from a man tired with running gaping for breath to take in some cool air and refreshing What think you of all these expressions are they strains and reaches of wit or the real experiences of the children of God The truth is we have such languid motions this way that we know not how to understand the force of such expressions therefore we think them to be conceits we that are so cold and indifferent whether we meet with God in his word yea or no. 2. As it is not cold so it is not fleeting but constant Many men have good affections for a while but they abide not as I shall give you some kinds 1. Some out of Error in judgment think the word of God is only fit for Novices as the Stancarists to enter us into the Rudiments of Religion but too low a dispensation for our after growth It is milk for babes they think but afterwards we must live immediately upon the Spirit But we see that David's affection ever carried him to the word not only at his first acquaintance with God but at all times as in the Text. 2. Some prize the word in Adversity when they have no other comforts to live upon then they can be content to study the word to comfort them in their distresses but when they are well at ease they despise it But David made use of it at all times in prosperity to humble him in adversity to comfort him in the one to keep him from pride in the other to keep him from despair in affliction the Word was his Cordial in worldly encrease it was his Antidote And so at all times his heart was carried out to the Word either for one necessity or another 3. Some during a qualm of conscience have an affection for holy things as we desire Strong-waters in a pang not for a constant diet While the terrors of God are upon them nothing will satisfie them but the Word O send for Moses and Aaron then when the plague was upon them but as their trouble wears off so doth their affection to the Word of God It is fear that drives them to the Word and not love 4. Some out of a general sense of the excellency that is in the Word They go on smoothly for a while as Herod who heard gladly Mark 6. 20. so do many till the Word come to cross their lusts and touch their darling sin then they run to earthly pleasures again and out of a sense of difficulty and carnal despondency they give over the pursuit 5. Some are taken with the meer novelty Joh. 5. 35. Ye were willing to rejoyce in his light for a season while the Doctrine is novel and Ministers have countenance from great men as Iohn had from Herod and their gifts are in the flourish none but Iohn in their account but when the conceit of Novelty was gone and Iohn fell under the
we are dead and gone The word will tell you of promises made to you and your children and of Gods taking care of them In short God is a sun and shield and no good thing will he withhold c. Psal. 84. 11. There 's all manner of blessings adopted and taken into Covenant Look round about the Covenant look into the word of God there is nothing wanting for the comfort of believers in every condition there 's a promise to support and bear them up Now because of this comfort they have in the word of God therefore it quickens their desires 3. To supply and strengthen us It is our food Alas what a poor languishing Christian will a man be that doth not often make use of the word this strengthens him against corruptions quickens him in duties and gives success in conflicts The Sword of the Spirit is the choicest weapon It is the power of God to salvation Rom. 1. 16. And the word of his grace which is able to build us up Acts 20. 32. If our heart be dead in prayer here 's the Rod of Moses to strike upon the rock to make the waters gush out Therefore since we have such benefit by the word we should long and desire to get such a strong affection 2. Consider what benefit you will have by these desires after the word It will keep up our diligence and will make us exercise our selves therein Desire doth all that is done in the world digging for knowledg is tedious but the end sweetens it They that have an affection to the word shall never be destitute of success therein God will fulfil the desire of the Saints He that satisfieth the gaping of the young Raven will these desires A strong affection to the word is the argument that moves God Psal. 145. 19. He will fulfil the desire of them that fear him he also will hear their cry and will save them And if this desire be painful yet it is salutary and healthful to the soul. In this sickness there is health in this weakness there 's strength in this thirst comfort and in this hunger satisfaction For Means 1. Get a high esteem of spiritual enjoyments Valuation and esteem precedes desire Wicked men that value themselves by carnal comforts their souls run out with vehement longing that way A child of God that values himself by spiritual enjoyments by knowledg grace subjection to God that counts these his greatest benefits his main desire is to be acquainted with the word of God The word hath a subserviency to his end Poor low-spirited creatures that value themselves by the plenty of external accommodations they will never feel this longing after the word Prov. 8. 10. Receive instruction rather than silver and knowledg rather than choice gold 2. Let a man live in the awe of God and make it his business to maintain communion with him and then he will be longing after him This will shew the necessity of the word of God for his comfort and strength upon all occasions A lively Christian that is put to it in good earnest he must have the word by him to direct comfort and strengthen him As he that labours hard must have his Meals or else he will faint and be overcome by his labour We content our selves with a loose profession and so do not see the need of food have not this hungring longing desire after the bread of life Painted fire needs no fuel a dead formal profession is easily kept up but a man that makes it his business to maintain communion with him and much exercised to godliness is hungring and thirsting that he might meet with God SERMON XXII PSAL. CXIX 21. Thou hast rebuked the proud that are cursed which do err from thy commandments IN the 18th Verse the Prophet had begged divine illumination that his eyes might be opened to see more into the nature of the word He backeth that Petition with three Arguments The 1. is taken from his condition in the world I am a stranger upon earth The 2. Argument is taken from the vehemency of his affection to the word My soul breaketh c. A man that is regenerate as David was he hath not only some faint and languid motions towards holy things but a great and strong affection of heart My heart even breaketh for the longing c. In this Verse here 's the third reason Open mine eyes why because erring from the commandment is dangerous and bringeth us under Gods curse which will be executed by the rebukes of his Providence There have been ever some that opposed God but yet they have ever been blasted by God he hath always vindicated the contempt of his Law by the severe executions of his Justice upon the contemners of it Thou hast rebuked the proud We should not let pass Gods judgments without profit but the more the Law is owned from heaven the more intirely should we apply our selves to the obedience of it therefore this is one reason why David begs for light direction and strength For thou hast rebuked the proud c. therefore Lord teach me that I may not come under the rebukes of thine anger Some read the words in two distinct sentences Thou hast rebuked the proud and then Cursed are they which do err from thy commandments But it comes all to one with our reading therefore I shall not stand to insist upon examining the ground of this difference In the words observe 1. The term that 's given to wicked men the proud so commonly called in Scripture Mal. 3. 15. They call the proud happy yea they that work wickedness are set up 2. The instance and discovery of their pride They err from thy commandments 3. The evil state in which they are they are cursed Though the wicked are not presently punished yet they are all cursed and in time they shall be punished 4. The begun-execution of this curse Thou hast rebuked them that is punished or destroyed Psal. 6. 1. Rebuke me not in thine anger neither chasten me in thy hot displeasure The Points are 1. That the worst sort of proud creatures are those that do err from Gods Commandments for so is the description here The proud have erred c. 2. These proud ones they are cursed Those that continue in obstinacy and impenitency in their sins and errors they are under a curse 3. They are not only cursed but are also rebuked that is not only threatned but this curse shall be surely executed In this world 't is begun many times and in part executed but in the next fully and sorely Doct. 1. That the worst sort of proud creatures are those that err from Gods Commandments Here we must distinguish of Erring then of Pride First Of erring from Gods Commandments There is an erring out of frailty and an erring out of obstinacy 1. An erring out of frailty and so David saith Psal. 119. 176. I have gone astray like a lost sheep and again
of men therefore this is to go to the fountain-head to stop all opposition there and on the other side without this care of pleasing God all goes to loss Counsels though never so wisely laid yet are blasted if we do not make this our business to approve our hearts to God in those actions Remember in one place it is said The counsel of the froward is carried headlong Job 5. 13. forward and in another place Isa. 44. 25. The counsel of wise men he turneth backward When men do not study to please God and approve their hearts to him God leaves them to precipitate Counsels sometimes they are carried forward at other times they are carried backward the event is cross to their design Sometimes God lets them fall into precipitant Counsels that they may undo themselves at other times disappoints their Counsels and that which they have designed Prop. 2. Whosoever would keep in with God he needs good counsel and direction in all his ways Both in regard of the darkness of his understanding his corrupt affections and inordinate self-love Man is not able to rule and govern himself but needs counsel Prov. 12. 15. The way of a fool is right in his own eyes but he that hearkeneth unto counsel is wise When a man engageth in any action such is the darkness and perversness of man's heart that he should not be over-confident of his own apprehensions or of his own inclinations but should hearken after counsel And Prov. 28. 26. He that trusteth in his own heart is a fool Both these Proverbs are to be understood not so much of wise managing of civil affairs as of spiritual direction Surely it is ill trusting our selves and counsels and inclinations of our own hearts Blind affections usually govern a mans life and all sinners have an evil counsellor in their bosom some lust or other and therefore need to be directed The Counsel of the flesh is Favour thy self Every evil affection gives ill counsel Covetousness saith Preserve thy worldly interest Voluptuousness saith You need not be so strict and nice and abridge your selves of the comforts of the world Paul saith Gal. 1. 16. I conferred not with flesh and blood Flesh and blood are evil counsellors and under pretence of safety will suggest what is for our ruin What will the flesh say when it is to be denied and the blood say when it is to be spilt and shed for Gods sake these will perswade us rather to please our selves than please God They will perswade us to desert our duty Prop. 3. The only good counsel that we can have is from God in his word Psal. 73. 24. Thou shalt guide me with thy counsel and afterwards receive me unto glory We have it from God and we have it from his word for there 's a Guide and a Rule Man is so weak and so perverse that he needs both a Guide and a Rule the Guide is the Spirit of God and the Rule is the Word of God Thou shalt guide me but by thy Counsel by these two alone can we be led in the way to true happiness The Spirit he is a sure Guide and the Word that 's a clear Rule We are dark but the Scriptures are not dark I observed out of the 18th Verse when the Saints called upon God they do not say Lord make a plainer Law but Lord give me better eyes We are dark and need the illumination of the Spirit the Scriptures are light Prov. 6. 23. The Commandment is a lamp and the Law is light In all matters of practical obedience it is clear and open Prop. 4. The counsel that God hath given us in his word is sufficient and full out to all our necessities Let me instance this in particulars 1. The word gives us counsel for our general choice it is the rule of all faith and obedience The Scriptures are the counsel of God sent to remedy the miseries of the fall therefore it is said Acts 20. 27. I have not shunned to declare unto you the whole counsel of God It is Gods counsel how man should be reconciled how he should be converted and come to the enjoyment of himself David when he had chosen God for his portion he saith Psal. 16. 7. Blessed be God who hath given me counsel In the word he gives us counsel how to come to him for our happiness and by grace he sets it on upon the heart this is the counsel of God concerning our salvation 2. Not only in our general choice but in all our particular actions so far as they have a tendency unto that end Psal. 119. 105. Thy word is a lamp unto my feet and a light unto my paths It is a lamp and a light We are full of darkness and error but as we follow the direction of God it is a lamp not only to our path but to our steps to our feet not only to our path to our general course but it directeth us in every particular action 3. In dark and doubtful passages when a man multiplieth consultations and perplexed thoughts and changeth conclusions as a sick man doth his bed and knows not what course to take whether this or that then the word will direct him what to do so as that a man may find quiet in his soul. Indeed here 's the question How far the word of God is a Counsellor to us in such perplexed and doubtful cases 1. The word of God will help him to understand how far he is concerned in such an action in point of duty and conscience for otherwise it were not able to make the man of God perfect and throughly furnished unto all good warks 2 Tim. 3. 17. Now it is a great relief to the soul when a man understands how far he is concerned in point of duty The Conflict many times lyes not only between light and lust or light and interest then a gracious man knows what part to take but when it lyes between duty and duty then it 's tedious and troublesome to him Now the Word clearly will tell you what 's your duty in any action whatever it be 2. As to the prudent management of the action in order to success the Word will teach you to go to God for wisdom Iames 1. 6. and to observe his answer 3. So in all actions the word will teach you to ask God's leave and God's blessing Christians it is not enough to ask Gods counsel but ask his leave in any particular action in disposing our dwellings or our concernments of children and the like Judg. 1. Who shall go up and sight against the Canaanites They would fain have the Lord decide it And again Shall I go up to Ramoth Gilead In all actions our business is to ask Gods leave David always runs to the Oracle and Ephod Shall I go up to Hebron And Iacob in his journeys would neither go to Laban nor come from him without a warrant and leave from God So we
in present delights and contentments The loss of God's favour carnal men know not how to value but the Saints prefer it above life the favour of God is better than life Psal. 63. 3. therefore if the Lord do but suspend the wonted manifestations of his grace and favour how are their hearts troubled Thou didst hide thy face and I was troubled Psal. 30. 7. A child of God that lives by his favour cannot brook his absence therefore when they lose the sweet sense of his favour and reconciliation with him O what a trouble is this to their souls Other men make no reckoning of it at all And so for sin common spirits value it only by the damage that it doth to their worldly interests when it costs them dear they may hang the head Jer. 2. 9. Now know what an evil and bitter thing it is to forsake the Lord. A worldly man may know something of the evil of sin in the effects of it but a child of God seeth into the nature of it they value it by the wrong by the offence that is done to God and so are humbled more for the evil in sin than for the evil after sin So for the wrath of God carnal men have gross thoughts of it and may howl upon their beds when their pleasant things are taken from them but God's children are humbled because their Father is angry they observe more the displeasure of God in afflicting Providences than others do and one spark of God's wrath lighting into their consciences O what sad effects doth it work more than all other straits whatsoever Thus they have a clearer understanding they see more into the dreadfulness of God's wrath into the evil of sin and they know how to prize and value his favour more than others 2. They have delicate and tender affections Grace that gives us a new heart doth also give us a soft heart Ezek. 36. 26. I will put a new heart into them what kind of heart a heart of flesh as the old heart that is taken out is a heart of stone A new soft heart doth sooner receive the impression of divine terror than another heart doth A stamp is more easily left upon wax or a soft thing than upon a stone Or thus a slave hath a thicker skin than one nobly born tenderly brought up therefore he is not so sensible of stripes A wicked man hath more cause to be troubled than a godly man but he is not a man of sense he hath a heart of stone and therefore is not so affected either with God's dealings with him or his dealings with God Look as the weight of the blows must not only be considered but the delicateness of the constitution so because their hearts are of a softer and more tender constitution being hearts of flesh and receptive of a deeper impression therefore their sorrows exceed the sorrows of other men Thirdly The good that they expect is exceeding great and their exercise is accordingly for after the rate of our comforts so are our afflictions Wicked men that have nothing to expect in the World to come but horrors and pains they wallow now in ease and plenty Luk. 16. 25. Son in thy life-time thou receivedst thy good things God will be behind-hand with none of his creatures those that do him common service have common blessings in a larger measure than his own people have they have their good things that is such as their hearts chuse and affect But now good men that expect another happiness they must be content to be harras'd and exercis'd that they may be fitted and prepared for the enjoyment of this happiness As the stones that were to be set in the Temple were to be hewn and squar'd so are they to be hewn squar'd and exercised with bitter and sharp things that they may be prepared for the more glory USE 1. Then carnal men are not fit to judg of the Saints when they report their experiences if it be with them above the rate of other men When afflicted consciences speak of their wounds or revived hearts of their comforts their joys are supernatural and so are their sorrows and therefore a natural man thinks all to be but fancy all those joys of the Spirit that they are but Fanatick delusions and he doth not understand the weight of their sorrows When a man is well to see to and hath health strength and wealth they marvel what should make such a man heavy all their care is to eat drink and be merry and therefore because they are not acquainted with the exercises of a feeling conscience they think all this trouble is but a little mopishness and melancholy Poor contrite sinners who are ready to weep out their hearts at their eyes can only understand such expressions as these My soul melteth away for heaviness There 's another manner of thing in trouble of conscience than the carnal world doth imagine and many that have all well about them great Estates much befriended and esteemed in the world yea for the best things yet when God hides his face poor souls how are they troubled If he do but let a spark of his wrath into conscience and hide his face from them it 's a greater burden to them than all the miseries of the world David was a man valiant that had a heart as the heart of a Lyon 2 Sam. 17. 10. He was a man cheerful called the sweet Singer of Israel 2 Sam. 23. 1. of a ruddy sanguine complexion and a great Master of Musick He was no fool but a man wise as the Angel of God and yet you see what a bitter sense he had of his spiritual condition And when a man so stout and valiant so cheerful so wise complains so heavily will you count this mopishness and foolish melancholy But alas men that never knew the weight of sin cannot otherwise conceive of it they were never acquainted with the infiniteness of God nor power of his anger and have not a due sense of Eternity therefore they think so slightly of these matters of the spiritual life USE 2. Be not too secure of spiritual joys We warn you often of security or falling asleep in temporal comforts and we must warn you of this kind of security also in spiritual All things change You may find David in this Psalm in a different posture of spirit sometimes rejoycing in the Word of God above all riches and at other times his soul melteth away for very heaviness God's own people are liable to great trouble of spirit therefore you should not be secure as to these spiritual enjoyments which come and go according to God's pleasure Men that build too much upon spiritual suavities or sensible consolations occasion a snare to their own souls partly as they are less watchful for the present like Mariners which have been at Sea when they get into the Haven take down their tackling and make merry and think never to see
sent Samuel to anoint David Samuel said How can I go if Saul hear it he will kill me And the Lord said Take an heifer with thee and say I am come to sacrifice to the Lord That was a truth but not the whole truth Obj. But you will say Will not this justifie Mental reservation and Jesuitical Equivocation I answer There are two sorts of Reservations I may reserve part of the truth in my mind But the mental reservations the Jesuits plead for is this When that which is spoken is a lye if abstracted from that which is in the mind for instance If a Magistrate say Art thou a Priest no meaning not after the order of Baal So that which is spoken is a lye But if it be spoken with truth we may reserve part of it That in Samuel was not an untruth but concealing some part of the truth not fit to be discovered So Ier. 38. 24. to 27. Then said Zedekiah unto Ieremiah Let no man know of these words and thou shalt not dye But if the Princes hear that I have talked with thee and they shall come unto thee and say unto thee Declare unto us now what thou hast said unto the King hide it not from us and we will not put thee to death also what the King said unto thee Then thou shalt say unto them I presented my supplication before the King that he would not cause me to return to Ionathans house to dye there Then came all the Princes unto Ieremiah and asked him and he told them according to all these words that the King had commanded so they left off speaking with him for the matter was not perceived 2dly We now come to the Blessing asked Grant me thy law graciously Where first the benefit it self Grant me thy law Secondly The terms upon which it is asked implied in the word Graciously 1. The benefit asked Grant me thy law David had the book of the Law already every King was to have a copy of it written before him but he understandeth it not of the law written in a book but of the law written upon his heart which is a priviledge of the Covenant of grace Heb. 8. 10. For this is the Covenant which I will make with the house of Israel in those days saith the Lord I will put my laws in their minds and write them in their hearts c. Doct. 1. Then is the Law granted to us when it is written upon our minds and hearts that is when we understand it and our hearts are framed to the love and obedience of it otherwise it is only granted to the Church in general but it is not granted to us in particular We may have some common priviledge of being trained up in the knowledge of Gods Will but we have not the personal and particular benefits of the Covenant of Grace till we find it imprinted upon our hearts Well then 1. Press God about this not only to grant his Word unto the Church but to grant it unto you unto your persons To reveal his Son in me Gal. 1. 16. There is a general benefit He hath shewed his word unto Iacob and his statutes unto Israel Psal. 147. 19. And there is a particular benefit Grant me thy law graciously The whole Church may be under a Covenant of grace and some particular members of it may be all that while under a Covenant of Works if they have only an external Law without to shew them what is good but not a Law within to urge and inable them to do it Lex jubet gratia juvat litteral instruction belongeth only to the first Covenant but when the word is made ours that 's a priviledge of the second Covenant The ingrafted word that is able to save our souls Jam. 1. 21. When it is received in our hearts and doth prosper there and fructifie unto holiness when it is written over again by the finger of the Spirit 2. See if this effect be accomplished if the law be granted to you It is so 1. When you have a sense and conscience of it and you own it as your rule for the governing of your own heart and life Psal. 37. 37. The law of God is in his heart none of his steps shall slide It is not in his book only but in his heart to guide all his actions 2dly It is so when you have some ability and strength to perform it Their hearts carry them to it as Psal. 40. 8. I delight to do thy will O God yea thy law is in my heart They have not only a sense and conscience of their rule but a ready spirit to perform it and set about this work cheerfully and heartily A ready and cheerful obedience to Gods Will is the surest note that the Law is given to us when the study and practice of it is the great employment and pleasure of our lives Doct. 2. The Law that is odious to the flesh is acceptable to a gracious heart What others count a restraint they count a great benefit and favour Rom. 8. 7. The carnal mind is enmity against God for it is not subject to the law of God neither indeed can be They shun all means of searching and knowing themselves wishing such things were not sins or not desiring to know them to be so therefore hate the law and will not come to the light 3 Joh. 20. For every one that doth evil hateth the light neither cometh to the light lest his deeds should be reproved As a man that hath light ware is loth to come to the ballance or Counterfeit-coin to the touch-stone or as a bankrupt is loth to cast up his estate They hate the directions and injunctions of the word as contrary to their lusts 1 King 22. 8. He doth not prophesie good concerning me but evil said wicked Ahab and therefore would not hear him and yet he was the Prophet of the Lord They are loth to understand their duty are willingly ignorant 2 Pet. 3. 5. For this they are willingly ignorant of c. But now a gracious heart desireth nothing more than the knowledge of Gods Will how contrary soever to their lusts they approve it Rom. 7. 12. Wherefore the law is holy and the Commandment holy and just and good The Law and Commandment that which wrought such tragical effects in his heart Therefore they desire the knowledge of it above all things Psal. 119. 72. The law of thy mouth is better to me than thousands of gold and silver more than all earthly riches whatsoever it is the best thing they can enjoy to have a full direction in obedience 2dly The practice is welcome to their souls 1 John 5. 3. His commandments are not grievous They are to others not to them because of the suitableness of their hearts to a galled shoulder the least burden is irksome but to a sound back it is nothing love sweetens all USE Do you count the Law an enemy or a friend
The Law is an enemy to them that count it an enemy and a friend to them that count it a friend 'T is a rule of life to them that delight in it and count it a great mercy to know it and to be subdued to the practice of it But it is a Covenant of Works to them that withdraw the shoulder count it an heavy burden not to be born Well then which do you complain of the Law or your Corruptions What are you troubled with light or lusts A gracious heart groaneth not under the strictness of the Law but under the body of death not because God hath required so much but because they can do no more Doct. 3. That the Law is granted to us or written upon our hearts out of Gods meer grace Grant it graciously saith David I will do it saith God and God will do it upon his own reasons The Conditions of the Covenant are conditions in the Covenant and the Articles that bind us are also promises wherein God is bound to bestow so great a benefit upon poor creatures which doth encourage us to wait for this work with the more confidence We are sensible we have not the law so intimately so closely applied as we should have Lord grant it graciously It is his work to give us a greater sense and care of it SERMON XXXI PSAL. CXIX 30. I have chosen the way of truth thy judgments have I laid before me DAVID asserts his sincerity here in two things 1. In the rightness of his choice I have chosen the way of thy truth 2. In the accurateness of his prosecution Thy judgments have I laid before me First For his choice I have chosen the way of thy truth God having granted him his Law he did reject all false ways of Religion and continued in the profession of the truth of God and the strict observance thereof There are many controversies and doubtful thoughts among the sons of men about Religion all being varnisht with specious pretences so that a man knows not which way to chuse till by the Spirit he be enabled to take the direction of the Word that resolveth all his scruples and makes him sit down in the way which God hath pointed for him Thus David as an effect of Gods grace avoucheth his own chusing the way of truth By the way of truth is meant true Religion as 2 Pet. 2. 2. By whom the way of truth is evil spoken of It is elsewhere called the good way wherein we should walk 1 King 8. 36. and the way of God Psal. 27. 11. and the way of understanding Prov. 9. 6. and the way of holiness Isa. 55. 8. and the way of righteousness 2 Pet. 2. 21. Better they had not known the way of righteousness that is never to have known the Gospel which is called the way of righteousness It is called also the way of life Prov. 6. 23. And reproofs of instruction are the way of life and the way of salvation as Acts 16. 17. the Pythoness gave this testimony to the Apostles These are the servants of God which shew unto us the way of salvation Now all these expressions have their use and significancy for the way of truth or the true way to happiness is a good way shewed us by God who can only discover it and therefore called the way of the Lord or the way of God in the place before quoted And Act. 28. 25 26. it is manifested by God and leadeth us to God The Christian Doctrine was that way of Truth revealed by him who is prima Veritas the first Truth The ways wherein God cometh to us are his Mercy and Truth and the ways wherein we come to God is the way of True Religion prescribed by him it is the way of understanding because it maketh us wise as to the great affairs of our souls and unto the end of our lives and beings and the way of holiness and righteousness as directing us in all duties to God and man and the way of life and salvation because it brings us to everlasting happiness This way David chose by the direction of God's Word and Spirit Secondly There follows the evidence of his sincerity the accurate prosecution of his choice Thy judgments have I laid before me The Sept. read it I have not forgotten thy judgments By judgments is meant God's word according to the sentence of which every man shall receive his doom He that walketh in a way condemned by the word shall not prosper for God's word is Judgment and Execution shall surely follow and by this word David got his direction how to chuse this way of Truth and this he laid before him as his line his desire was to follow what was right and true not only as to his general course and way of profession but in all his actions and so it noteth his fixed purpose to live according to this blessed Rule which God hath given him To have a holy Rule and an unholy life is unconsonant inconsistent A Christian should be a lively transcript of that Religion he doth profess If the way be a way of Truth he must always set it before him and walk exactly The Points are two 1. That there being many crooked paths in the world it concerns us to chuse the way of truth 2. That when we have chosen the way of truth or taken up the profession of the true Religion the Rules and Institutions of it should ever be before us There are two great faults of men one in point of choice the other in point of pursuit Either they do not chuse right or they do not live up according to the Rules of their profession both are prevented by these points Doct. 1. That there being many crooked paths in the world it concerns us to chuse the way of Truth I shall give you the sense of it in these Eight Propositions or Considerations Prop. 1. The Lord in his holy Providence hath so permitted it that there ever have been and are and for ought we can see will be controversies about the way of truth and right worship There was such a disease introduced into the World by the full that most of the remedies which men chuse do but shew the strength and malignâ—… of the disease they chuse out false ways of coming to God and returning to him Micah 4. 5. All people will walk every one in the name of his God and we will walk in the name of the Lord our God for ever and ever Mark there is his God and our God and then all people noting their common agreement in error all people will every man noting their diversity as to the particular false way of Religion and worship which they take up to themselves when they turn their back upon the true God and the knowledge of him then they are endless in seeking out false Gods Jonah 1. 5. They cryed every man to his God Among Pagans even in one Ship there
been so long owned in the world and his knowledge so far propagated why should we dream of any other way of salvation To us there is but one God and one faith The good-fellow-gods of the Heathen could brook company and partnership but the true God will be alone acknowledged As the Sun drowns the light of all the Stars so Godwill shine alone No man can be saved without these two things without a fixed intention of God as our last end and a choice of Jesus Christ as the only way and means of attaining thereunto These things are set down in Scripture as of infallible necessity to salvation and therefore though there be several apprehensions and contentions about ways of salvation and righteousness yet there 's but one true Religion and all other ways are false Prop. 3. As soon as any begin to be serious they begin to have a conscience about the finding out this one only true way wherein they may be saved Alas before men take up that Religion which the chance of their education offers without examination or any serious reason of their choice they walk in the language of the Prophet according to the trade of Israel they live as they are born and bred and take up truth and error as their faction leads them or else pass from one Religion to another as a man changeth his room or bed and make a slight thing of opinions and float up and down like light chaff in a various uncertainty according as their company or the posture of their interest is changed But a serious and an awakened conscience will be careful to lay the ground-work of Religion sure they build for Eternity therefore the foundation needs to be well laid The woman of Samaria as soon as she was touched at heart and began to have a conscience she began also to have doubtful thoughts about her estate and Religion Christ had convinced her of living in Adultery by that means to bring her to God but now she would fain know the true way of Worship Joh. 4. 20. Our father 's worshipped in this mountain and ye say that in Ierusalem is the place where men ought to worship They that have a sense of Eternity upon them will be diligent to know the right way The same errand brought Nicodemus to Christ Joh. 3. 2. Master we know that thou art a teacher come from God He would fain know how he might come to God So the young Nobleman in the Gospel Matt. 19. 16. Good Master what good thing shall I do that I might have eternal life Though he disliked the bargain afterwards yet he cheapens it and asks what way he must take For a great while persons have only a memorative knowledg some apprehension which doth furnish their talk about Religion and after their memory is planted with notions then they are without judgment and conscience but when they begin to have a judgment and a conscience then it is their business to make Religion sure and to be upon stable terms with God Prop. 4. When we begin to have a conscience about the true way we must enquire into the grounds and reasons of it that we may resolve upon evidence not take it up because it is commonly believed but because it is certainly true not take it up by chance but by choice not because we know no other but because we know no better It is not enough to stumble upon Truth blindly but we must receive it knowingly and upon solid conviction of the excellency of it comparing doctrine with doctrine and thing with thing and the weak grounds the adversaries of the truth have to build upon The precepts of the word are direct and plain for this 1 Thes. 5. 22. Prove all things hold fast that which is good And 1 Joh. 4. 1. Try the spirits whether they are of God There must be trying and searching and not taking up our Religion meerly by the dictates of another The Papists are against this which argueth a distrust of their own doctrine they will not come to the waters of Jealousie lest their belly should swell and their thigh rot They dare not admit people to tryal and choice and give them liberty to search the Scriptures whereas Truth is not afraid of contradiction they first put out the light then would have men shut their eyes But what do they alledg since we are bidden to prove all things and to try the spirits That these places belong to the Doctors of the Church and not to the people But that exception is frivolous because the Apostolical Epistles were directed to the body of the people and they who are advised to prove all things are such as are charged to respect those that are over them in the Lord v. 12. and not to despise prophecies v. 20. and then prove all things v. 21. and in another place those that he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little children them he adviseth to try the spirits all that have a care of their salvation should thus do Eusebius doth mention it as one of the errors of Apelles that what he had taught them they should not pry into and examine but take it and swallow it And Mahomet forbids his followers to enquire into their Religion Object But is every private Christian bound to study Controversie so as to be able to answer all the adversaries of the Truth I answer No it is a special gift bestowed and required of some that have leisure and abilities and it it a duty required of Ministers and Church guides to convince gain-sayers and stop their mouths Ministers must be able to hold fast the truth the word is Tit. 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holding fast the faithful word it signifies holding fast a thing which another would wrest from us we should be good at holding and drawing to preserve the Truth when others would take it out of our hands otherwise he tells us Rom. 14. 1. Him that is weak in faith receive but not to doubtful disputations Yet every true Christian is so far to be setled in the true Religion and study the grounds of it that he may be fully perswaded in his own mind Rom. 14. 5. and may not be like chaff but may be at a certainty in the way of truth Surely the business is worthy our serious care Eternal life and death are not trifles therefore be not rash in this but go upon sure evidence 1. The Providence of God doth necessitate us to such a course Because there are different ways propounded to man therefore he must follow all or take up one upon evidence Not only in point of practice as life and death is set before us Deut. 30. 15. and the broad way and the narrow Mat. 7. 13 14. not only to counterwork the rebellions of the flesh and the way of wisdom and folly Prov. 9. No but in matters of opinion and controversie about Religion there will meet us several ways Ier.
doctrine Joh. 17. 17. Sanctifie them by thy truth thy word is truth Hereby we know the word of God is truth because it is so powerful to sanctification Psal. 119. 140. Thy word is very pure therefore thy servant loveth it All Religions endeavour some kind of excellency but now the holiness that is recommended in other Religions is a meer outside holiness in comparison of what Christianity calls for We have a strict Rule high Patterns blessed encouragement it promiseth a powerful Spirit even the Spirit of the holy God to work our heart to this holiness that is required The aim of that Religion is to remedy the disease introduced by the fall All other Religions do but make up a part of the disease and the Gospel is the only remedy and cure Therefore this is the way of truth you should chuse 3. That doctrine which provideth for peace of conscience and freedom from perplexing fears which are wont to haunt us by reason of Gods Justice and wrath for our former misdeeds that doctrine hath the true effect of a Religion Man easily apprehends himself as God's creature and being God's creature he is his subject bound to obey him and having exceedingly failed in his obedience as experience shews he is much haunted with fears and doubts Now that 's the Religion that in a kindly manner doth dispossess us of these dreads and fears and comes in upon the soul to deliver us from our bondage and those guilty fears which are so natural to us by reason of sin And therefore in a consultation about Religion if I were to chuse and had not by the grace of God been baptized into the Christian faith and had the advantage to look abroad and consider then I would bethink my self Where shall I find rest for my soul and from those fears which lye at the bottom of conscience and are easily stirr'd in us and sometimes are very raging there 's a fire smothering within and many times it is blown up into a flame Where shall I get remedy for these fears I rather pitch upon this because the Holy Ghost doth Ier. 6. 16. c. as if he had said If you will know what is the good way take that way where you may find rest for your souls not a false rest that 's easily disturbed not a carnal security but where you may find true solid peace that when you are most serious and mind your great errand and business you may comfort your selves and rejoyce in the God that made you In a false way of Religion there is no establishment of heart and sound peace Heb. 9. 9. They could not make him that did the service perfect as pertaining to the conscience That certainly is the true Religion which makes the worshipper perfect as to the conscience which gives him a well tempered peace in his soul not a sinful security but a holy solid peace that when he hath a great sense of his duty upon him yet he can comfortably wait upon God And you know our Lord himself useth this very motive to invite men Matt. 11. 29. Come unto me all ye that are weary and heavy-laden and I will give you rest That is take the Christian Religion that easie yoke upon you and you shall find rest for your souls The Lord Jesus is our peace and the ground of our peace but we never find rest until we come under his yoke Christians search where you will there is no serious answer to that grand question which is the great scruple of the fallen creature Mic. 6. 7. how to appease angry Justice And we are told of those Locusts who are seducing spirits which come out of the bottomless pit Rev. 9. they had stings in their tails their doctrine is not soundly comfortable to the conscience Among others this is designed by those Locusts that half Christianity which is taken up by the light-skirted people which reflect upon priviledges only therefore there are such scruples and intricate debates But some advantage there is and some progress they may make in the spiritual life that cry up them without duties but they never have sound peace upon their souls unless the Lord pardon their mistakes and doth sanctifie their reflections upon those spiritual and unseen priviledges so as to check their opposite desires and inclinations It is best to be setled in God's way by Justification and Sanctification There is a wound wherein no plaister will serve for the cure but the way the Gospel doth take Consider altogether Christs renewing and reconciling grace the whole Evangelical truth this Gospel which was founded in the blood of Christ his new Covenant and sealed with God's Authority and doth so fitly state duties and priviledges and lead a man by the one to the other This is that which will appease the Lord. There is no setling of the conscience without it and therefore whatever you would expect in a Religion here you find it in that blessed Religion which is recommended to us in the Gospel or new Covenant there is such holiness and true sense of the other world which breeds an excellency and choiceness of spirit in men Prop. 7. Of all Sects and sorts among Christians the Protestant Reformed Religion will be found to be the way of truth why because there 's the greatest sutableness to the great ends the greatest agreement and harmony with God's revelation which they profess to be their only rule I say as to God's Worship there is most simplicity without that Theatrical pomp which makes the Worship of God a dead thing and so most sutable to a spiritual being and conducible to spiritual ends to God who is a Spirit and who will be worshipped in spirit and truth for there God is our reward and to be served by faith love obedience trust prayers praises and a holy administration of the Word and Seals more sutable to the genius of the Scripture without the Pageantry of numerous idle Ceremonies like flourishes about a great letter which do rather hide Religion than any way discover it yea betray it to contempt and scorn to a considering man Besides the great design of this Religion is to draw men from earth to heaven by calling them to a serious profession of saving truth Popery is nothing but Christianity abused and is a doctrine suited to Policy and temporal ends and it is supported by worldly greatness And then as to Holiness which is the genuine product of a Religion the true genuine holiness is to be found or should be found according to their principles among Protestants and Reformed not external mortification but in purging the heart And here is the true peace of conscience while men are directed to look to Christ's reconciling and renewing grace and not to seek their acceptance in the merit of their own works and voluntary penance and satisfactions and many other doctrines which put the conscience upon the rack And then all this is submitted to be tried
not a waste either God is there framing gracious operations or the Devil who worketh in the children of disobedience Ephes. 2. 2. will you give them to God to be saved or to the Devil to be damned Whos 's they are now they are for ever 5ly If you love any you give him the heart and you are wont to wish that there were windows in your bodies that they might see the sincerity of your hearts towards them Surely if you have cause to love any you have much more cause to love God No such friend as he no such benefactor as he if you consider what he hath done for us what blessings he hath bestowed internal external temporal eternal He hath given his Son the great instance of love Ioh. 3. 16. God so loved the world that he gave his only begotten Son that whosoever believeth on him might not perish but have everlasting life His Gospel that his love might be preached to us His Spirit that not only sounded in our ears but is shed abroad in our hearts Rom. 5. 5. His Christ to save us his word to enlighten us his Spirit to guide and direct us till we come to Heaven where he will give himself to us an eternal inheritance Certainly unless void of all sense and common ingenuity thou wilt say as the Psalmist Psal. 116. 12. What shall I render unto the Lord for all his benefits towards me What indeed wilt thou render to him love will tell thee but lest thou shouldst miss God himself hath told thee Prov. 23. 26. My Son give me thine heart There is no need to wish for windows in thy body He searcheth the heart and trieth the reins Psal. 7. 9. The righteous God trieth the hearts and reins And 1 King 8. 39. Thou knowest the hearts of all the children of men The whole world is to him as a sea of glass He knoweth how much thou esteemest and honourest him If thou givest him the whole world and dost not give him thy heart thou dishonourest him and settest something else before him 6ly This is that all may give him if God should require costly sacrifices rivers of oyl thousands of rams then none but the rich would serve him and he would require nothing but what many Hypocrites would give him Then the poor would be ashamed and discouraged not being able to comply with the command Yea then God would not act like the true God Who accepteth not the person of Princes nor regardeth the rich more than the poor for they are all the work of his hands Job 34. 19. Say not Mica 6. 6 7 8. Wherewith shall I come before the Lord and bow my self before the High God shall I come before him with burnt-offerings with calves of a year old will the Lord be pleased with thousands of rams or with ten thousands of rivers of oyl shall I give my first-born for my transgression the fruit of my body for the sin of my soul But go to God and give him thy heart this will make thy mite more acceptable than the great treasures of the wicked Luk. 21. 1 2 3 4 And he looked up and saw the rich men casting their gifts into the treasury and he saw also a certain poor widow casting in thither two mites and he said Of a truth I say unto you that this poor widow hath cast in more than they all for all these have of their abundance cast unto the offerings of God but of her penury she hath cast in all the living that she had We read in Pagan-story of one that when many rich Scholars gave gifts to Socrates every one according to his birth and fortunes a poor young man came to him and said I have nothing worthy of thee to bestow upon thee but that which I have I give and that is my self others that have given to thee have left more to themselves but I have given all that I have and have nothing left me I give thee my self The Philosopher answered Thou hast given me a gift indeed and therefore it shall be my care to return thee to thy self better than I found thee So come to God he needeth us not but 't is for our benefit we should give our hearts and selves to him He knoweth how much it is for our advantage that he should have our hearts to make them better to sanctifie and save them 2ly The whole heart Here I shall shew you 1. what it is to keep the Law with the whole heart 2. Why we must keep the Law with our whole heart 1. What it is to keep the Law with the whole heart It is taken Legally or Evangelically as a man is bound or as God will accept what is required in justice or what is accepted in mercy 1st According to the rigor of the Law The Law requireth exact conformity without the least motion to the contrary either in thought or destre a full obedience to the Law with all the powers of the whole man This is in force still as to our rule but not as to the condition of our acceptance with God This without any defect and imperfection like mans love to God in innocency since the fall is no where found but in Christ Jesus who alone is harmless and undefiled and will never thus be fulfilled by us till we come to Heaven For here all is but in part but then that which is in part shall be done away Then will there be light without darkness knowledg without ignorance faith without unbelief hope without despair love without defect and mixture of carnal inclinations All good motions without distraction Here is folly and confusion here flesh lusteth against the Spirit in the best Gal. 5. 17. They have a double principle though not a double heart 2ly In an Evangelical sense according to the moderation of the second Covenant and so God out of his love and mercy in Christ Jesus accepts of such a measure of love and obedience as answereth to the measure of Sanctification received When God sanctifieth a man he sanctifieth him as to all the parts and faculties of body and soul inlightneth the understanding with the knowledg of his will inclineth the heart to obedience circumciseth the affection filleth us with the love of God himself and holy things But being a voluntary agent he doth not this as to perfection of degrees all at once but successively and by little and little Therefore as long as we are in the world there is somewhat of ignorance in the understanding perversity in the will fleshliness and impurity in the affections flesh and spirit in every faculty like water and wine in the same cup but so as the gift of grace doth more and more prevail over the corruption of nature light upon darkness holiness upon sin and heavenliness upon our inclinations to worldly vanities As the Sun upon the shadow of the night till it groweth into perfect day Prov. 4. 18. The path of the
is a great deal of profit for God looks to the affection and of all affections to the delight 4. When this delight is not set upon priviledges but upon grace and obedience this is more acceptable to God I delight in thy ways When we set upon obedience it 's a sign we mind Gods interest more than our own comfort that 's our own interest but subjection to God and holiness that 's for his glory therefore when the heart is set upon obedience then he will give in supplies of grace USE Oh that we could say so that we take joy and pleasure in the way of his Commandments Thou hast given me delight in thy ways give me strength to keep them To corrupt nature the ways of God are burdensome but to his children the Commandments of God are not grievous we shall not then want influences of grace SERMON XL. PSALM CXIX 36. Incline my heart unto thy testimonies and not to covetousness IN the former Verses David had asked understanding and direction to know the Lord's will now he asketh an inclination of heart to do the Lord's will The understanding needs not only to be enlightned but the will to be moved and changed Man's heart is of its own accord averse from God and holiness even then when the wit is most refined and the understanding is stock'd and stor'd with high notions about it therefore David doth not only say Give me understanding but incline my heart We can be worldly of our selves but we cannot be holy and heavenly of our selves that must be asked of him who is the Father of lights from whom cometh down every good and perfect gift They that plead for the power of Nature shut out the use of prayer for if by nature we could determine our selves to that which is good there would be no need of grace and if there be no need of grace there 's no use of prayer But Austin hath said well Natura verâ confessione non falsâ defensione opus habet We need rather to confess our weakness than defend our strength Thus doth David and so will every broken-hearted Christian that hath had an experience of the inclinations of his own soul he will come to God and say Incline my heart unto thy testimonies and not to covetousness In which words there is something implied and something exprest That which is implied is a Confession that which is exprest is a Supplication That which he confesseth is the natural inclination of his heart to Worldly things and by consequence to all evil for every sin receiveth life and strength from Worldly inclinations That which he begs is that the full bent and consent of his heart may carry him out to God's testimonies Or briefly here is 1. The thing asked Incline my heart 2. The Object of this inclination exprest positively unto thy testimonies Negatively and not unto covetousness Here is the object to which and the object from which To which Incline me to thy testimonies and suffer me not to decline to Worldly objects exprest here by the lust which is most conversant about them Covetousness Let me explain them more fully Incline my heart The word implies 1. Our natural obstinacy and disobedience to God's Law for if the heart of man were naturally prone and of its own accord ready to obedience it were in vain said to God Incline my heart I but till God bend us the other way we lye averse and aukward from his Commandments As God is said here to incline us so Iohn 6. 44. he is said to draw us There is a corrupt will which hangs back and desires any thing rather than that which is right we need to be drawn and bent again like a crooked stick the other way 2. It implies Gods gracious and powerful act upon the soul whereby the heart is fixed and set to that which is good when there 's a proneness another way this is the fruit of effectual grace Now let us see when the heart is enclined and how this is brought to pass 1. When is the heart said to be inclined I answer when the habitual bent of our affections iâ—… more to holiness than to worldly things for the power of sin stands in the love of it and so doth our aptness for grace in the love of it or in the bent of the will the strength of desire and affections by which we are carryed out after it Amor mens est pondus meum eo feror quocunque ferâ—…r Our love is the weight that is upon our souls Nothing can be done well that is not done sweetly Then are we inclined when our affections have a proneness and propension to that which is good New these affections must be more to holiness than to Worldly things for by the prevalency is Grace determined if the preponderating part of the soul be for God It is not an equal poyse we are always standing between two parties there 's God and the World There 's a sensitive good drawing one way and there 's a spiritual good draws us another way Now grace prevails when the scales are cast on grace's side I say it is the habitual bent not for a pang the heart must be set to seek the Lord 1 Chron. 22. 19. Now set your heart and your soul to seek the Lord your God and the course of our endeavours the strength and stream of our souls runs out this way then is the heart said to be inclined to Gods testimonies 2. How is it brought to pass or how doth God thus reduce and frame our hearts to the obedience of his will There are two ways which God useth by the word and by his spirit by perswasion and by power they shall be taught of God and they are drawn of God Joh. 6 44. The Lord will allure Iapheâ—…h so he works by perswasion Gen. 9. 27. and then by Power Ezek. 36 26 27. I will cause you to walk in my wâ—…ys c. God tempers an irresistible strength and sweetness together fortiter pro te Domine sâ—…aviter pro me He worketh as a God therefore he works strongly and invincibly but he perswades men as men therefore he propounds reasons and arguments goes to work by way of perswasion Strongly according to his own nature Sweetly according to mans By perswasions accompanied by the secret efficacy of his own grace First He gives weighty reasons he casts in weight after weight till the scales be turned then he makes all effectual by his spirit Morally he works because God will preserve mans nature and the principles thereof therefore he doth not work by violence but by a sweet inclination alluring and speaking comfortably unto us Hos. 11. 4. I drew them with cords of a man with bands of love God knows all the wards of mans heart and what kind of keys will fit the lock therefore he suits such arguments as may work upon us and take us in our month and then really and prevailingly
considerations should be propounded to us as it is easie to shew that eternal things are far better than temporal and spiritual things than carnal if Conscience I say should come in and represent the ill state wherein we are yet because the poyse of our hearts doth customarily carry us another way we are not inclined to God or to the concernments of eternal life for it is not argument meerly will do it In a pair of scales though the weights be equalâ—… yet if the scales be not equal there may be wrong done so though the argument be never so powerful yet if the heart that weighs them be customarily engaged and carried away with the momentany and cursory delights of the flesh alas these will sway us and affect us more than all those pure everlasting delights we may enjoy by communion with God In all reason a lesser good should not be preferred before a greater And worldly delights which are not only base and dreggy but also short and vanishing and the occasion of much evil to us these should not be preferred before eternal happiness But here lies our misery though the pleasures which affect us be less in themselves yet our habitual propension and customary inclination to them is greater Look as in a pair of Ballances though the weight of the one side be lesser yet if the scales be not even and equal pendent if the beam be longer on the one side than the other the lesser weight on the longer side of the beam will over-poize the greater weight on the shorter side So while the soul is perverted by evil customs and the heart doth hang more to temporal things than to spiritual and eternal certainly there must be something from above that must determine us Mans heart can never be sway'd until the Lord joins the assistance of his grace 3. There is Gods curse or penal hardness For as nature groweth into a custom so by our sinful customs God is provoked and doth withdraw those common influences of grace by which our condition might be bettered and in justice he gives up our hearts to their own sway Hos. 4. 17. Ephraim is joined to Idols let him alone Psal. 81. 12. So I gave them up unto their own hearts lusts and they walked in their own counsels So that we have not those frequent checks and gripes of Conscience those warnings and good thoughts as before Let him alone Providence let him alone Conscience let him alone and the sinner is left to his own will Therefore out of all the work remaineth to be Gods alone who only hath authority to pardon and power to cure the distempers of our hearts he hath authority to take off that judicial hardness which he as a Judg may continue upon us and which the Saints deprecate in these forms of speeches Incline my heart to thy testimonies c. And so he hath power to take off the natural and customary hardness which is in us For the heart of man is in his hand as the rivers of water Prov. 21. 1. and can as easily draw us out to good as water followeth when the Trench is cut But what needeth more arguing in the case David saith here Lord incline mine heart And 1 King 8. 58. The Lord be with us that he may incline our hearts unto him to walk in all his ways and keep his commandment It is Gods work alone to bend the crooked stick the other way But you will say This work sometimes is ascribed to man for instance ver 112. of this Psalm I have inclined my heart to perform thy statutes alway even unto the end And Ioshua chap. 24. 23. Incline your heart unto the Lord God of Israel I answer these places do only note our subordinate operation or the voluntary motion and resolution on our part When God hath bent us and inclined us to do his will when God hath made our love to act and poise us to that which is spiritual and good then we do incline we bend our hearts this way So that all these expressions do not imply a co-ordinate but subordinate operation on mans part Fifthly In this change there is a weakning of the old inclination to carnal vanities and there 's a new bent and frame of heart bestowed upon us The heart is taken off from the love of base objects and then fixed upon that which is good Deut. 30. 6. The Lord thy God will circumcise thine heart and the heart of thy seed to love the Lord thy God with all thine heart c. First there 's a circumcising a paring away of the fleshliness of the heart then an unfeigned love to God So Ezek. 36. 26 27. I will take away the stony heart out of your flesh and I will put my spirit within you and cause you to walk in my statutes First the untowardness of the will and affections is removed and then a heart is given to us which is tractable and pliable for gracious purposes First the weeds are plucked up then we are planted wholly with a right seed Or first we cast off the Old-man then put on the new Ephes. 4. 22 23. The natural inbred corruption which daily grows worse and worse is more and more done away as we cast off the old rotten garment when we put on new Sixthly When our hearts are thus changed they are ever and anon apt to return to the old bent and byass again For David a renewed man he doth thus speak to God O Lord incline my heart to thy testimonies and not unto covetousness He found his heart bowing and warping back again and being sensible of the distemper he complains of it to God The inclination that is in them to evil is not so lost to the best of Gods children but it will return unless God still draw us after him The Spouse saith Cant. 1. 4. Draw me and we will run after thee The Spouse of Christ those that were already taken into communion with him they say Draw me This is not a work to be done once and no more but often to be renewed and repeated in the soul for there are some reliques of our natural averseness from God and enmity to the yoke of his word yet left in the heart Gal. 5. 17. The flesh lusteth against the spirit There are two active Principles within us and they are always warring one upon another Therefore there is need not only to be inclined at first and drawn towards God but we must go to him again and again and pray to him daily that he would continue the bent of our hearts right and weaken carnal affections that we may mind better things USE 1. The Use is to set you right in point of doctrine as to the necessity of grace to bring us into a state of doing God's will because some do grant the necessity of grace in words but in deed they make it void Pelagius at first gave all to Nature acknowledged no
full assurance of understanding The best have but a fluctuating doubting knowledge of spiritual Truths Not a full assurance and Perswasion of them Therefore we need to ask Establishment Thirdly consider the Utility and Profit of it when once the Word is established to us we shall know how to Live and how to Dye and upon what terms to maintain Comfort and Holiness whereas otherwise men Live loosly and carelesly 4. Heb. 2. The Word Profited not not being mixed with Faith in them that heard it Until the word of God be owned as it is a divine and infallible Truth it hath no Efficacy upon us When it is received meerly by Conjecture as a Possible truth it works but weakly I but then it profits when we receive the word of God as the Word of God as a certain truth when the soul comes to determine surely these are truths in which I am deeply concerned upon which my eternal Life or Death doth depend without this God can have no service and we no Comfort but are at a great uncertainty of Spirit On the other side let me tell you that all our Coldness in Duty and all our Boldness in sinning it comes from unbelief 1. Our Coldness in Duty What 's the reason when God offereth such great things to us as the eternal enjoyment of himself Glory Comfort and Happiness as much as heart can wish that men are so dead hearted liveless and careless in the ways of God when our work is so good our ways so Excellent what 's the reason of all our Coldness and Carelesness in the Profession of Religion We have not a lively Sense of Eternity we do not bellive God upon his word if we did it would put Life into us Saith the Apostle 3 Phil. 14. This one thing I mind and I press towards the work Why For the prize of the high calling of God in Iesus Christ. When we mind our work seriously and above all other things not superficially and by the By when we can see the prize of our high calling as to run and hold the eye upon the mark then he presseth onward that he may not lose the garland So when we feel the rewards of Grace when we are perswaded of them this puts Spirit into us and encourageth us against all deadness and faintness I press on ward then with a great deal of vehemency and earnestly So 1 Cor. 15. 58. Be ye stedfast and unmoveable always abounding in the work of the Lord here is the description of a Godly man How shall we do to keep the heart in such an earnest frame By a sound Belief of the Promises for so it follows for as much as you know that your Labour shall not be in vain in the Lord If holiness doth not flourish there is a Worm at the Root Atheism and Unbelief lies at the heart and the want of such an assent to those great and glorious Promises which God hath made known to us in Christ. 2. Our boldness in sinning Why do men go on securely in ways of disobedience against God because they do not know whether the Word be true yea or no. If a man had Heaven and Hell in his Eye if he were soundly perswaded of these things certainly he would not venture the loss of Heaven for a trifle and would not upon such small temptations run the hazard of everlasting torments You cannot drive an ass the most stupid creature into the fire which is burning before his eyes So if these things were before our eyes we would not be so bold with God and so daring as we are Temptation to sin must needs prevail with us when we have not Faith for when the Temptation is strong and Faith weak where are we A man will yield to his base Lusts for there is present profit present pleasure and we have no undoubted certainty of the rewards of obedience and of the promises which are to be set against the Temptation But now when we consider we have so great and precious Promises this will make us cleanse our selves from all filthiness of flesh and Spirit we will not easily sin against God kick against the pricks and run upon danger laid before our eyes In vain is the snare laid in the sight of a Bird. Use 1. To reprove us for looking so little after the establishment of the Word There are many that content themselves with a loose profession of the name of Christ but are not established in a sound Belief of the Scriptures Ask them why they are of this and that Religion They have been taught so been brought up in it and so they might have been Mahometans upon the same account that they are Christians if they had been bred there where the name of Mahomet is of more request than the name of Christ. But then there are others that live by guess and carry on some natural Devotion but their Souls were never acquainted with the mystery of Grace never soundly established in it they have a conjecture There are others that can dispute for their Religion that see a reasonableness in the Christian Faith and why they should be of this Opinion rather than that I but their hearts were never subdued to God Hath the Spirit established Divine truths upon thy Soul and wrought these things upon thy heart hath it convinced thy Judgment awakned thy Conscience changed thy heart given thee any taste of Gods love in Christ drawn thee out of the World into near and sweet Communion with God truths are by him establisht to us and represented with evidence and power 1 Cor. 2. 4. Alas all else we can attain to is but cold and fruitless notion which will not warm the heart some cursory opinions that will not hold thy heart under the awe of God and guide thee in the paths of Holiness to eternal Life and therefore rest not in this that you have some knowledge concerning Christ and priviledges by him But are your hearts established have you a sence of these truths wrought in you by the Holy Ghost Use 2. It exhorteth us to use the means whereby the Word may be established 1. Chiefly observe Experiences how it is accomplished in the course of Gods Providence and inward feeling of thy own heart What answers of Prayer have you when you have been wrestling with God and putting his Promises in Suit at the Throne of Grace Every day God is fulfilling one Promise or another to train us up to look for more at his hands That we may trust him for our Inheritance and our final Blessing he first giveth us a proof of his Truth in lesser matters The more you observe the dealings of God with your own Souls and the fulfilling his Word to you the more will your heart be confirmed against Atheism and established in the belief of the Divine Authority of the Scripture It concerns us much to look to this that our hearts be firmly setled against Atheism especially when
in the Judgment in the outward case want of Liberty nothing falleth out without his Providence he seeth fit sometimes to exercise his People with unreasonable men for all have not Faith 2 Thes. 3. 2. that obstruct and hinder the course of the Gospel some that be like Elimas the Sorcerer enemies to all goodness Acts 8. 10. And this in Ecclesiâ constitutâ in the bosom of the Church where Orthodox Faith is professed where Magistrates be Christians and should be Nursing Fathers to the Church In Abrahams Family which Paul makes the Pattern of our Estate to the end of the World Gal. 4. 29. But as then he that was born after the slesh persecuted him that was born after the Spirit even so it is now these may prevail many times to the great discouragement of the faithful God may suffer it to be so for the punishing and trying of his People Acts 19. 9. But when divers were hardned and believed not but spake evil of that way before the multitude he departed from them and separated the Disciples disputing daily in the School of one Tyrannus Then as to the inward Case he may justly desert us in the time of Tryal when we should give a Testimony for him and take the word of Truth out of our mouths all these speeches Hide not thy commandments from me verse 19. Incline not mine heart to Covetousness Verse 26. And here take not thy Word out of my mouth and many such like relate to Gods Judicial Sentence in what he doth as a Judge upon our evil deserving he withdraweth his Grace and then we are delivered over to our own fears and baseness of Spirit Besides our own fault there is Judicial Tradition on Gods part which takes away the heart and courage of men Iob 12. 24. He taketh away the Heart of the chief of the people and causeth them to wander in a Wilderness where there is no way Now none can suspend Gods Sentence but God himself if he shut who can open therefore he is to be dealt with 2. God only can give us a remedy by his Grace and Power therefore our great business lyeth with him in regard of the power of his Providence by which he can remove rubs and oppositions 2 Thes. 3. 1. Pray for us that the word of God may have a free course 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it may run as Chariot wheels on smooth ground without rubs and oppositions There are many times Mountains in the way potent oppositions and strongly combined Interests that hinder the liberty of the Word but God can smooth them into a Plain Zack 4. 7. Who art thou O great Mountain before Zerubbabel Thou shalt become a Plain Opposition seemeth insuperable that great Mountain that obstructed the work of God was the Court of Persia instigated and set on by the Samaritan Faction a great Mountain indeed but as great as it is God can thresh it into Dust when it hindereth his Interest As to the inward Case it is God that giveth a Spirit of Courage and Fortitude and a mouth and wisdom which all the Adversaries shall not be able to gainsay or resist Luke 21. 15. He will give it us in that hour what we shall say so God encourageth Moses when he pleadeth his slowness of Speech Who hath made mans mouth or who maketh the Dumb or Deaf or the Seeing or the Blind have not 1 the Lord Exod. 4. 10 11. Whatever inclination of heart there be in the Creature it is God must give a Spirit and a Presence by the continual influence of his Grace he frees the heart from fears and ordereth the Tongue for the power of the Tongue is no more in our hands than the affections of the heart Prov. 16. 1. The preparations of the heart in man and the answer of the Tongue is from the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the gift of God that we own him and his Truth Use 1. Let then every Person be dealing with God about this case every single private person for himself and for publick Persons the Prayers of others are necessary It is a common case wherein all are concerned Col. 4. 3. Praying for us that God would open to us a door of utterance to speak the Mystery of Christ. Eph. 6. 19. Pray for me that utterance may be given me that I may open my mouth boldly to make known the mystery of the Gospel They that are sensible of the weight of the Ministerial Charge and their own many infirmities and how much it concerns us to own all the Truths of God in their Season let us beg of God this boldness and set others a begging for us 1. Humbly confessing our ill deservings it is a sign God is angry when he suffereth his Gospel to be obstructed much more when the mouths of his Ministers are shut up that they shall not plead for his Interest and Truths It is a notable sign of his departure that he is not much concerned in the progress of the Gospel Gods raising spirits is an hopeful presage Oh therefore let us humble our selves before the Lord. 2. Earnestly For it is a Case that concerneth us deeply because upon our Tryal we should be strict and precise Phil. 1. 20. My Hope and Expectation is that in nothing I shall be ashamed but with all boldness own Christ It would be sad if the Gospel should suffer loss by us Alas What a torment to us will the thought of it be that we have dishonoured God and wronged Souls and strengthned the hands of the wicked Origen who had exhorted others to Martyrdom having himself bowed under the Persecution could never more open his mouth to Preach the Gospel though often requested to it only one day having taken for his Text Psal. 50. 16. Unto the Wicked he saith what hast thou to do to declare my Statutes or that thou shouldst take my Covenant in thy mouth he wept very much and could speak no more Oh therefore it is no slight thing 3. Deal with God believingly pray in Faith there are two Considerations in the Text which may fortify us 1. Because it is a Word of Truth 2. There are Judgments to be executed on the hinderers of the word of Truth 1. It is a word of Truth and that will prevail at length however it be obstructed for a time In the first publishing of the Gospel this was manifested when the whole World was conspired to shut the door against it 1 Cor. 6. 9. A great door and effectual is opened to me and there are many Adversaries A few Fishermen who had not the power of the long Sword yet it is spread far and near The Fathers often urged this Clemens Alexandrinus saith Propositam Graeciae Philosophiam si quivis Magistratus prohibuerit en statim perit nostram autem Doctrinam à prima usque ejus praedicatione prohibent Reges Duces Magistratus cum universis satellitibus illa tamen non flaccescit ut
6. 16. Know ye not that to whom ye yield your selves servants to obey his Servants ye are whom ye obey whether of sin unto death or of obedience unto righteousness Now Man rightly constituted his Actions are thus governed The Understanding and Conscience prescribe to the Will the Will according to right Reason and Conscience moveth the Affections the Affections according to the command and counsel of the Will move the bodily Spirits and Members of the Body But by Corruption there is a manifest Inversion and Change Pleasures affect the Senses the Senses corrupt the Phantasie Phantasie moveth the Bodily Spirits they the Affections and by their violence the Will is carried captive Man blinded and so Man goeth on headlong to his own destruction The corrupt Passions are like wild Horses that do not obey the Driver but draw to Precipices for his destruction Therefore Basil of Seleucia calleth a carnal Man a Slave that runs after the Chariots of his own Passions and corrupt Affections 3. Consider the great tyranny and power of Sin it leaveth us no right and power to dispose of our selves and our Actions and so Men cannot help themselves when they would as is sensible in them that are convinced of better and do worse they see what they should do but do not do it being drawn away by their own Lusts. Video meliora proboque Deteriora sequor Sin hath gotten such a deep interest in their Actions and command over their Affections that they cannot leave what they know to be naught or follow that which they conceive to be good And this Bondage is more sensible in them that have some kind of remorse and trouble with their Convictions either from temporal inconvenience shame or loss and yet cannot leave their Lusts and so in despair resolve to go on and make the best of it Ier. 18. 12. And they said There is no hope but we will walk after our own devices and we will every one do the imagination of his evil heart Jer. 2. 25. Thou hast said there is no hope no for I have loved strangers and after them will I go Yea further that have a kindly remorse from the conviction of the Spirit Ier. 31. 18. I have surely heard Ephraim bemoaning himself thus Thou hast chastised me and I was chastised as a bullock unaccustomed to the yoke And so Paul Rom. 7. 14. I am carnal sold under sin 4. Consider how this Bondage is always increased by Custom which is a second Nature or an inveterate Disease not easily cured Ier. 13. 23. Can the Ethiopian change his skin or the Leopard his spots then may ye also do good who are accustomed to do evil The more he continueth in this course the less able to help himself the more he sinneth the more he is inthralled to sin as a Nail the more it is knocked the more it is fastned in the Wood. First a man yields up himself to Sin as a Servant by Covenant Rom. 6. 16. Know ye not to whom ye yield your selves servants to obey his servants ye are to whom ye obey that is gives up his principal Time Actions and Employments Then a Servant by Conquest 2 Pet. 2. 19. While they promise them liberty they themselves are the servants of corruption for of whom a man is overcome of the same is he brought in bondage A Sinner is under the dominion of Sin as an hired Servant and a Captive We first willingly and by our own default run into it and after cannot rid our selves of it Ligatus eram non ferro alieno sed mea ferrea voluntate velle meum tenebat inimicus me mihi catenam fecerat constrinxerat me Lord I am bound not with Iron but with an obstinate Will I gave my Will to mine Enemy and he made a Chain of it to bind me and keep me from thee Quippe ex voluntate perversa facta est libido dum servitur libidini facta est consuetudo dum consuetudo non resistitur facta est necessitas Aug. Confes. lib. 8. cap. 5. A perverse Will gave way to Lustings and Lustings made way for a Custom and a Custom let alone brought a Necessity upon me that I can do nothing but sin against thee And after that Reformidam quasi mortem consuetudinis mutationem Aug. Confes. lib. 8. cap. 7. Thus are we by little and little enslaved brought under the power of every Toy Things are lawful as subordinate helps but we contrary to the Law of Reason and the Inclinations to true Happiness immoderately desire them and these Desires being excessive get a compleat Victory over our Souls and at length we are brought under the power of every Creature 1 Cor. 6. 12. All things are lawful but I will not be brought under the power of any 5. There is one thing more that maketh the Carnal Life to be a meer Slavery and that is the Fear and Terror which doth arise from the consciousness of Sin the fear of Death and Damnation and Wrath to come which doggeth Sin at the heels When Adam sinned he was afraid Gen. 3. 7. And carnal Men are all their life-time subject to bondage through the fear of death Heb. 2. 15. There is a Fire smothering in the bosom of a Sinner and sometimes it flashes out in actual gripes and horrors they have grievous damps of heart so that Sinners are so far Bond-men that they dare not seriously call themselves to an account for the expence of their Time and Employments which every one should do nor think seriously of Death or God's Judgment or Hell He that is always under the check of a cruel Master cannot be said to be a Freeman Now so is every Man that is not in Christ let him be never so great and mighty and powerful he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subject to bondage in danger of hidden fears easily awakened in his heart Well then call you this a Free Life As jolly and jocund as wicked Men seem to be or as great as they are it is a liberty of the Flesh taken by Men not given by God the quietness of the Flesh but bane of the Soul 2. On the contrary The true Liberty is in the ways of God 1. There we are directed how to attain to our great End which is true Blessedness Mat. 7. 14. Strait is the gate and narrow is the way that leadeth unto life and few there be that find it A way of Sin seemeth broad and easie to the Flesh but it is strait and hard to the Spirit and the way of Duty strait and narrow to the Flesh but because it is to Life it is broad to the Spirit or new Nature I shall walk at liberty To a renewed Heart the Divine Commandments are not grievous 1 Iohn 5. 3. for by this means they come to enjoy God and walk to their own Happiness and attain to the End for which they were made A poor heart goes home chearfully
2. In loving fearing praising serving God the noblest Faculties are exercised in the noblest and most regular way of Operation The Soul is in the right temper and constitution they are the highest Actions of the highest Faculties elevated by the highest Principles about the highest Objects The Objects are God Christ Heaven the great things of Eternity The Principles are the Love and Fear of God the Faculties Understanding and Will not Sensitive Appetite these exercised in thinking of God and chusing of God II. The second part of the Demonstration is That there is liberty given to walk in that way Ever since Adam's Fall every Man is a spiritual Slave under the Dominion and Power of Sin and Satan and the Curse of the Law but now where the Spirit of the Lord is there is liberty 2 Cor. 3. 17. true Christian Liberty or a power given us to walk familiarly with God and chearfully and comfortably in his Service By Grace a Man is freed 1. From the yoke of oppressing Fears And 2. The Tyranny of commanding Lusts. 1. We are freed from the Bondage of Sin Rom. 8. 2. The law of the spirit of life which is in Christ Iesus hath made us free from the law of sin and death John 8. 36. If the Son therefore shall make ye free ye shall be free indeed There is a Liberty in that which is good Psal. 119. 32. I will run the way of thy commandments when thou shalt enlarge my heart 2. We are freed from those Doubts and Fears and Terrors which accompanied the state of Sin Iob 36. 8. If they be bound in fetters and be holden in the cords of afflictions Job 13. 27. Thou puttest my feet also in the stocks Lam. 3. 7. He hath hedged me about that I cannot get out he hath made my chain heavy so that the meaning is I shall walk at liberty be chearful and enlarged in heart for I seek thy Precepts III. There is Liberty in that walking It is the fruit of strictness There is a twofold Liberty 1. Outward Deliverances out of Straits and Afflictions Psal. 118. 5. I called upon the Lord in distress the Lord answered me and set me in a large place And Psal. 18. 19. He brought me forth also into a large place he delivered me because he delighted in me So Psal. 4. 1. Thou hast inlarged me when I was in distress Affliction is compared to a Prison where the poor afflicted Creature is as it were confined committed by God and must not break Prison come out by the Window but the Door When we are let out by God upon submission and supplication urging the Satisfaction of Christ as we are sent thither by God's Authority so we come out by God's Love Now God doth this for those that obey him as all those Places manifest 2. Inward Confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom on the Text An holy Life is the ground of Liberty and holy boldness 1 John 3. 9. If our hearts condemn us not then have we liberty towards God We have delight and pleasure and contentment Till we defile Conscience we have a great deal of boldness and courage against opposition yea a boldness to go to God himself who otherwise is a consuming Fire Use 1. Is to take off that prejudice that we have against the Ways of God as if they were strait and hard and not to be endured Oh no all Gods ways are for our good Deut. 6. 24. The Lord commanded us to do all these statutes to fear the Lord our God for our good always And the Duties that he requireth of us are honourable and comfortable we never walk more at large than when we have a Conscience of them Man acteth like himself when he is holy just temperate sober humble Grace puts all things in the right frame and posture again it puts Reason in Dominion and maketh us Kings in governing our own Hearts and this breedeth sweetness and peace Pax est tranquillitas ordinis when all things keep their place then is there peace As when the Humors of the Body are in order and the Spirits move tuneably there is a chearfulness ensueth so the fruit of Righteousness is Peace and Joy in the Holy Ghost If a Man had no Rule to guide him and God had left him without a Law yet if he were well in his wits he would prefer the Duties which he hath enjoyned before Liberty and of his own accord chuse to live according to such an Institution there is such a sutableness in all those things to the Reasonable Nature What do Men aim at Pleasure Honour or Profit For Pleasure Prov. 3. 17. Her ways are ways of pleasantness and all her paths are peace None have such a sweet life as they that live vertuously and as God hath commanded All the Sensualists in the world have not such a dainty Dish to feed on as they that have a good Conscience they have a continual Feast that never cloyeth You never come away from your Sports with such a merry heart as they come away from the Throne of Grace If Men would consider their Experiences after the discharge of their Duties and when stragling to carnal delights after saddest Duties there is a serenity in the Conscience Who ever repented of his Repentance 1 Sam. 1. 18. Hannah went her way and did eat and drink and her spirit was no more sad Prayer giveth ease but sensual Pleasures leave remorse and a sting If you count Liberty to consist in hunting after Honours and great Places can there be a greater Honour than to serve God Who hath the better Service he that attendeth on the uncertain will of Men yea of the greatest Princes or he that waiteth on the Lord Your Work is more Noble Prov. 12. 26. The righteous is more excellent than his neighbour What an unprofitable drudgery is the Service of the greatest Prince in the World in comparison of the Work of a poor Christian that liveth in Communion with God We serve a greater Prince and on surer terms Then for Profit Where is there more gain as to our Vails and Wages than in God's service Well then he that liveth holily hath much the sweeter and happier life than they that serve Covetousness Ambition or any other Lust. Certainly this should perswade us to put our neck under Christs yoke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 11. 29. His yoke is easie and his burden is light If it be grievous it is to the Flesh and we have no reason to indulge the Flesh Rom. 8. 7. The carnal mind is enmity against God for it is not subject to the Law of God neither indeed can it be The Command to an unfound Conscience is as a light Burden laid on a sore Back Men that are soaked in Pleasures are incompetent Judges of the sweetness of the Heavenly Life On the other side What a miserable Servitude is there in Sin how disabled for their great End for which
necessary 1. To know the Mind of God and understand our Duty A superficial Knowledge hath no efficacy and hold upon us therefore by deep Meditation Search and Study we come to be more thorowly acquainted with the Mind of God revealed in his Word We are bidden Prov. 2. 4. to dig for knowledge as for silver Mines do not lie in the surface but in the bowels of the earth Every day we should get more knowledge Rom. 12. 2. Be ye transformed by the renewing of your minds that ye may prove what is the good and acceptable and perfect will of God And Ephes. 5. 17. Be not unwise but understanding what the will of the Lord is Now we cannot know this without a serious search and enquiry into the Rule of Duty There must be an accurate search Spiritual Knowledge will not drop into our mouths There are many Clouds of Ignorance and Folly that yet hover in the Minds of Men and they are dispelled more and more by a sound study of the Scriptures 2. To keep up a fresh Remembrance of our Duty Oblivion and Inconsideration is a kind of Ignorance for the time Though we habitually know a thing yet we do not actually know a thing till we consider of it Eccles. 5. 1. They consider not that they do evil So Hosea 7. 2. They consider not in their hearts that I remember all their wickedness That which we consider is always before us but that which we consider not is forgotten laid by and the Notions which we have about them are as it were laid asleep they work not But now frequent Meditation keepeth these things alive 3. Meditation is necessary to enkindle our Affections Affections are stirred by Thoughts as Thoughts by Objects The Truth cannot come home to our Hearts till we think of it again and again We have no other natural way to raise Affection and we must not think that Grace worketh like a Charm in a way contrary to the instituted Order of Nature No the Heart of Man must be besieged with frequent and powerful Thoughts before it will yield to God and give entertainment to his Truth and Ways There is no coming at the Heart but by the Mind and the Mind must be serious in what it represents to gain the Heart that is we must meditate The Devil watcheth our Postures he seeketh to catch these thoughts out of our Mind as soon as he seeth that we begin to be serious Mat. 13. 19. 4. Meditation is necessary to shew our Love I will lift up my hands also to thy commandments which I have loved and I will meditate in thy statutes Psal. 1. 2. His delight is in the law of the Lord and in his law doth he meditate day and night Psal. 119. 47. And I will delight my self in thy commandments which I have loved The Mind will muse upon what we love as Thoughts stir Affections so Affections stir up Thoughts for in all Moral things there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pleasing Object will be much revolved in our mind and frequently thought of The Use is for Direction to us When you have heard the Word remember what you hear and apply it to your selves by serious inculcative Thoughts So when you read the Word do not onely understand it but think of it again and again Deut. 32. 46. Set your hearts to all the words which I testifie among you this day saith Moses to the Israelites So Christ Luke 9. 44. Let these sayings sink into your hearts Truths never go to the quick of the Affections but by serious and ponderous Thoughts You will not lift up your Hands till the Truth sink into the Heart You read Chapters hear Sermon after Sermon they do not stir you or it is but a little for a fit like a Man that hath been a little warming himself by the Fire and goeth away and is colder than he was before Oh Christian this Means is not to be neglected no more than Reading and Hearing because of its great use both for first Conversion and continual Quickening 1. For first Conversion A Man cometh to himself by serious Thoughts of those great and important Truths which are delivered in the Word of God Luke 15. 17. And when he came to himself he said c. Psal. 22. 27. All the ends of the world shall remember and turn unto the Lord. Psal. 119. 59. I thought on my ways and turned my feet unto thy testimonies 2. For continual Quickening Musing maketh the Fire burn The greatest things will not move us if we do not think of them Rom. 8. 31. What shall we then say to these things If God be for us who can be against us Job 5. 27. Lo this we have searched so it is hear it and know thou it for thy good The benefit of sound Doctrine consists in the application thereof by the Hearers When Men have spent their time and strength to find a good Lesson for us shall not we think of it SERMON LV. PSAL. CXIX 49. Remember thy word unto thy servant upon which thou hast caused me to hope IN the Words Observe 1. His Prayer and humble Petition to God Remember thy word God is said to remember when he doth declare by the Effect that he doth remember He sometimes seemingly forgets his promise that is to appearance carrieth himself as one that doth forget 2. His Argument is taken 1. From his Interest Thy servant 2. From his Trust and Hope which is expressed 1. As warranted 2. As caused 1. As warranted by his Word that gave him ground of Hope and Comfort 2. As caused by his Influence upon which thou hast caused me to hope The Word his Warrant the Spirit his Anchor Would God raise up such an Hope meerly to defeat it The Word concurred to this Hope as it offered 1. A Command to believe 2. The Promise of the Eternal and Immutable God to build upon The Influence of his Grace concurred for he that maketh the Offer in the Word doth also work Faith in the Believer and inclineth his Heart to apply the Promise and trust in it for faith is the gift of God Ephes. 2. 8. In short here is a Promise believed and pleaded and both confirm our Faith in the fulfilling and granting of it Doct. That Believers may humbly challenge God upon his Word and seek the full performance of what he hath promised This Point that it may be managed with respect to this Text I shall give you these Considerations 1. That God delighteth to promise Mercy before he accomplish it Which sheweth these things 1. His abundant Love God's Heart is so kindly affected to his People that he cannot stay till the accomplishment of things but he must tell us aforehand what he meaneth to do for us Isa. 42. 9. Before they spring forth I will tell you of them Long before there was any sight of such things or means that might produce them So that his Promise is an eruption
Hope in him to be born out in his Work Now if God hath specially excited your Faith it is not a foolish Imagination or vain Expectation like as of them that dream it is God's Word you build upon and it is by a Faith of God's operation he raiseth it in us 2. The Prayer of Faith is the Voice of the Spirit and God heareth the Voice of the Spirit always who maketh requests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the will of God Rom. 8. 27. He that searcheth and trieth the hearts knoweth what is a groan of the spirit and what is a Fancy of our own what is a Confidence raised in us by the operation of his own Spirit For there may be a mistaken Faith seemingly built upon the Promises whenas it is indeed built upon our own Conceits Now God is not bound to make that Faith good But when we can appeal to the Searcher of Hearts that it is a Faith of his own working surely we may have confidence Now how shall we know that it is a Faith of God's raising 1. If the Promise be not mistaken and we do not presume of that absolutely which God onely hath promised conditionally and with the limitations of his own Glory and our good which are joyned to all Promises which concern the present Life In temporal things God exerciseth his Children with great uncertainties because he seeth it meet to prove our submission in these things for our Happiness lieth not in them Those things wherein our Happiness doth consist as Remission of Sins and Eternal Life are sure enough and that is encouragement to a gracious heart 2 Tim. 3. 18. God hath delivered me out of the mouth of the lion and will deliver me from every evil work In the Old Testament when God discovered less of Heaven he promised more of Earth but in the New Testament where Life and Immortality are brought to light we are told of many Tribulations in our passage yea the eminent Saints of the Old Testament that had a clearer view of things to come than others had were more exposed to the Calamities of the present Life because God thought the sight of Happiness to come sufficient to countervail their Troubles and if he would give them Rest in another World they might well endure the Inconveniencies of their Pilgrimage Heb. 11. 16. But now they desire a better countrey that is an heavenly wherefore God is not ashamed to be called their God for he hath prepared for them a city The holy Patriarchs lest their Countrey flitted up and down upon this hope but to us Christians the case is clear Rom. 8. 18. For I râ—…on that the sufferings of this present life are not worthy to be compared with the glory that shall be revealed in us 2 Cor. 4. 17. For this light affliction that is but for a moment worketh for us a far more exceeding and eternal weight of glory 2. When the Qualification of the Person is not clear we must not absolutely promise our selves the Effect Ionah 3. 9. Who can tell whether God will turn away from his fierce anger that we perish not So Ioel 2. 14. Who knoweth if he will return and leave a blessing behind him In this Clause I put Believers who have sinned away their Peace and Assurance 2 Sam. 12. 22. Who can tell if God will be gracious unto me that the child may live He speaketh doubtfully Zeph. 2. 3. It may be ye shall be hid in the day of the Lords fierce anger Amos 5. 15. Hate the evil and love the good it may be the Lord God of hosts will be gracious to the remnant of Ioseph In such cases the Soul is divided between the expectation of Mercy and the sense of their own Deservings and can speak neither the pure Language of Faith nor the pure Language of Unbelief half Canaan half Ashdod There is a Twilight in Grace as well as in Nature God in these cases raiseth no other Confidence to heighten Mercy and try how we can venture upon God and refer our selves to his Will when we have any business for him to do for us Mat. 8. 2. Lord if thou wilt thou canst make me clean 2 Sam. 15. 25 26. And the king said to Zadok Carry back the ark of God into the city if I shall find favour in the eyes of the Lord he will bring me again and shew me both it and his habitation But if he thus say I have no delight in thee behold here am I let him do to me as seemeth good to him 3. In the Promises of Spiritual and Eternal Mercies when God's Conditions are performed by us we may be confident and must give glory to God in believing and being persuaded that he will fulfil them to us 2 Tim. 1. 12. I know whom I have believed and I am persuaded that he is able to keep that which I have committed unto him against that day Rom. 8. 38 39. For I am persuaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Iesus our Lord. I am persuaded there is no doubt The stronger our Confidence the better 2. When God raiseth in our Minds some particular express Hope as in some cases he may do to these things that are of a Temporal nature and are conditionally promised and where our Qualification is clear he will not disappoint us 2 Cor. 1. 12. Though the Promises of Temporal things have the limitation of the Cross implied in them and are to be understood in subordination to our Eternal Interest and God's Glory without which they would not be Mercies but Judgments yet his usual course is to save deliver and supply them here Psal. 9. 10. And they that know thy name will put their trust in thee for thou Lord hast not forsaken them that seek thee And when God by his Spirit doth particularly incline his People to hope for Mercy from him he will not fail their Expectations Where the Qualification is uncertain yet the Faith of general Mercy wrastleth against Discouragements as in the case of the Woman of Canaan There is the Plea of a Dog and the Plea of a Child in grievous Temptations to fasten our selves upon God God will make good the Hope raised in them by his Spirit Use is for Direction what to do in all our Distresses Bodily and Spiritual Our Necessities should lead us to the Promise and the Promise to God 1. Be sure of your Qualification for David pleadeth here partly as a Servant of God and partly as a Believer First Remember thy word unto thy servant and then wherein thou hast caused me to hope There is a double Qualification with respect to the Precept of Subjection with respect to the Promise of Dependence The Precept is before the Promise They have right to
praying in the Holy Ghost Rom. 8. 26. Likewise the Spirit also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self helpeth our infirmities with groanings which cannot be uttered Zech. 12. 10. I will pour upon you the Spirit of Grace and of Supplication yet it is little relished by them A slat dead way of praying suiteth their gust better Christ compareth the Duties of the Gospel fasting with Prayer in the Spirit to new wine which will break old bottles Matth. 9. 17. but the Duties of the Pharisees to old dead and insipid wine there is no life in them 6. Serious speaking of God and Heavenly Things is in the phrase of the World Canting Indeed to speak swelling words of Vanity or an unintelligible Jargon betrayeth Religion to scorn but a pure Lip and Speech seasoned with Salt and that Holy Things should be spoken of in a holy manner our Lord requireth 7. Faith of the future Eternal State is esteemed a fond Credulity by them who affect the Vanities of the World and the Honours and Pleasures thereof They are all for Sight and Present Things and Christianity inviteth us to things Spiritual and Heavenly Now to live upon the Hopes of an unseen World and that to come they judge it to be but Foppery and needless Superstition Thus do poor Creatures drunk with the delusions of the Flesh judge of the Holy Things of God 8. The Humility of Christians and their pardoning Wrongs and forgiving Injuries they count to be Simplicity or Stupidness though the Law of Christ requireth us to forgive others as God for Christ's sake hath forgiven us 9. Exact walking is Scrupulosity and Preciseness and men are more nice then wise which is a Reproach that reflecteth a mighty contempt upon God himself that when he hath made an holy Law for the Government of the World that the obeying of this Law should be derided by professed Christians the Scorn must needs fall on him that made the Law and gave us these Commands If he be too precise that imperfectly obeyed God what will you say of God himself who commandeth more then any of us all performeth Thus the Children of God are not onely reproached as Hypocrites but derided as Fools and it is counted as a part of wit and breeding to droll at the serious Practice of Godliness as if Religion were but a Foppery 2. The Reasons of this are these 1. Their natural Blindness 1 Cor. 2. 14. The natural man receiveth not the things of the Spirit of God for they are foolishness to him neither can he know them because they are spiritually discerned They are incompetent Judges Prov. 24. 7. Wisedom is too high for a fool Though by Nature we have lost our Light yet we have not lost our Pride Prov. 26. 16. The sluggard is wiser in his own conceit then seven men that can render a Reason Though their way in Religion be but a sluggish lazy and dead course yet they have an high conceit of it and censure all that is contrary or but a degree removed above it From Spiritual Blindness it is that Carnal Men judge unrighteously and perversely of God's Servants and count Zeale and Forwardness in Religious Duties to be but Folly and Madness 2. Antipathy and prejudicate Malice The Graceless scoff at the Gracious and the Profane at the Serious there is a different course and that produceth difference of Affections Iohn 15. 19. The world will love its own but because I have chosen you out of the world therefore the world hateth you And they manifest their Malice and Hatred this way by Evil-speaking 1 Pet. 4. 4. speaking evil of you 3. Want of a closer View Christians complained in the Primitive times that they were condemned unheard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any particular inquiry into their Principles and Practices And Tertullian saith nolentes auditis c. they would not inquire because they had a mind to hate A Man riding afar off seeing people dancing would think they were mad till he draws near and observes the harmonious order They will not take a nearer view of the regularity of the ways of God and therefore scoff at them 4. Because you do by your Practice condemn that Life that they affect Iohn 7. 7. The world hateth me because I testify that their deeds are evil Noah Heb. 11. 7. by Faith being warned of God of things not seen as yet moved with fear prepared an ark to the saving of his house by the which he condemned the world Now they would not have their guilt revived and therefore since they will not come up to others by a religious Imitation they seek to bring others down to themselves by Scoffs reproaches and Censures 5. They are set awork by Sathan thereby to keep off young Beginners and to discourage and molest the godly themselves for bitter words pierce deep and enter into the very Soul II. It is a grievous Temptation it is reckoned in Scripture among the Persecutions Gal. 4. 29. As he that was born after the flesh persecuted him that was born after the spirit even so it is now He meaneth those bitter mockings that Isaac did suffer from Ishmael Gen. 21. 9. And Sarah saw the son of Hagar the Egyptian which she had born unto Abraham mocking When the Wicked mock at our Interest in God shame our Confidence the Church complaineth of it Psal. 123. 4. We are filled with the scorning of those that are at ease and with the contempt of the proud the insultations of those that live in full Pomp over the Confidence and Hope the Saints have in God So we reade Heb. 10. 33. that the servants of God were made a gazing-stock by Reproaches and Afflictions again of cruel mockings Heb. 11. 36. It is more grievous when they mock and persecute at the same time there is both Pain and Shame The parties mocked were God's Saints the parties mocking were their Persecutors and Enemies which proved sometimes to be their own Brethren of the same Nation Language Kindred Religion In short these mockings issue out of Contempt and tend to the disgrace and dishonour of the Party mocked they make it their sport to abuse them David saith Reproach hath broken my heart Psal. 69. 20. III. This should not move us either to open Defection or partial Declining for these Reasons 1. It is one of the usual Evils wherewith the People of God are tempted Now a Christian should be fortified against obvious and usual Evils Let no man that is truly religious think that he can escape the Mockage and Contempt of the Wicked Iesus Christ himself endured the contradiction of sinners Heb. 12. 3. and the rather that we might not wax weary and faint in our minds This is a part of his Cross which we must bear after him The Pharisees derided his Ministry Luke 16. 14. The Pharisees also who were covetous
confirmed 2. Love to God increased 3. Hope made more lively Now these Providences of God suited to his Word comforted David had more power and force to confirm and increase these Graces then all their Atheistical Scoffs to shake them for he concluded from these Instances that though the Wicked flourish they shall perish and though the Godly be afflicted they shall be rewarded and so his Faith and Hope and Love to God and Adherence to his Wayes was much incouraged Comfort is sometimes spoken of in Scripture as an Impression of the Comforting Spirit sometimes as a result from an Act of our Meditation as here I comforted my self These things are not contrary but subordinate It is our Duty to meditate on God's Word and Providence and God blesseth it by the Influence of his Grace and the Spirit may be said to comfort us and we also may be said to comfort our selves Doctr. That the Remembrance of Gods former dealings with his People and their Enemies in all Ages is a great Relief in distress The Man of God is here represented as lying under the Scorns and Oppressions of the Wicked What did he doe to relieve himself I remembred thy Iudgments of old and have comforted my self So elsewhere this was his Practice Psal. 77. 5. I considered the days of old the years of ancient times again in the 11 and 12 Verses I will remember the works of the Lord surely I will remember thy works of old I will meditate also of all thy works and talk of thy doings Yet again Psal. 143. 5. I remember the days of old I meditate on all thy works I muse on the works of thy hands Thus did David often consider with what Equity and Righteousness with what Power and Goodness God carried on the work of his Providence toward his People of old The like he presseth on others Psal. 105. 5. Remember the marvellous works which he hath done his wonders and the Iudgments of his mouth Surely it is our Duty and it will be our Comfort and Reliefe I shall dispatch the Point in these Considerations 1. That there is a Righteous God that governeth the World All things are not hurled up and down by Chance as if the Benefit we receive were onely a good hit and the Misery a meer misfortune No all things are ordered by a Powerfull Wise and Just God his Word doth not onely discover this to us but his Works Psal. 58. 11. So that a man shall say Verily there is a reward for the Righteous verily there is a God that judgeth the Earth That is many times there are such Providences that all that behold them shall see and say that Godliness and Holiness are matters of Advantage and Benefit in this World abstracted from the Rewards to come and so an infallible Evidence that the World is not governed by Chance but administred by an Almighty All-wise and most Just Providence So elsewhere Psalm 9. 16. The Lord is known by the Iudgments which he executeth By some eminent Instances God sheweth himself to be the Judge of the World and keepeth a Petty Sessions before the day of General Assizes Upon this account the Saints beg the Lord to take off the Vaile from his Providence and to appear in protecting and delivering his Children and punishing their Adversaries Psalm 94. 1 2. O thou Iudge of the Earth shew thy self He is the Supreme Governour of the World to whom it belongeth to doe right 2. This Righteous God hath made a Law according to which he will govern and established it as the Rule of Commerce between him and his Creatures The Precept is the Rule of our Duty the Sanction is the Rule of his Proceedings so that by this Law we know what we must doe and what we may expect from him Man is not made to be lawless and ungoverned but hath a Conscience of Good and Evil for without the knowledge of God's Will we cannot obey him nor can we know his Will unless it be some way or other revealed No Man in his wits can expect that God should speak to us immediately and by Oracle we cannot endure his Voice nor can we see him and live Therefore he revealed his Mind by the Light of Nature and by Scripture which giveth us a clearer and more perfect Knowledge of his Will Certainly those that live under that Dispensation must expect that God will deale with them according to the Tenour of it The Apostle telleth us Rom. 2. 12. As many as have sinned without the Law shall perish without the Law and as many as have sinned in the Law shall be judged by the Law God hath been explicite and clear with them to tell them what they should doe and what they should expect 3. In the Course of his Dispensations he hath shewed from the beginning of the World unto this day that he is not unmindfull of this Law that the observance of this Rule bringeth suitable Blessings and the Violation of it the threatned Judgments Rom. 1. 18. The wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men The Impious and the Unrighteous are breakers of either Table and the Wrath of God is denounced and executed upon both if there be any notorious Violation of either For in the day of God's Patience he is not quick and severe upon the World Heb. 2. 2. every Transgression and Disobedience received a just Recompence of Reward thereby his Word is owned Execution we say is the Life of the Law it is but Words without it and can neither be a ground of sufficient Hope in the Promises nor Fear in the Comminations When Punishments are inflicted it striketh a greater terrour when the Offenders are punished the Observers rewarded then it is a sure Rule of Commerce between us and God 4. That the Remembrance of the most Illustrious Examples of his Justice Power and Goodness should comfort us though we do not perfectly feel the Effects of his Righteous Government 1. I will prove we are apt to suspect God's Righteous Administrations when we see not the Effects of it when the Godly are oppressed with divers Calamities and the Wicked live a life of pomp and ease flourishing in Prosperity and Power according to their own hearts desire they are apt to think that God taketh no care of Worldly Affairs or were indifferent to Good and Evil as those profane Atheists Mal. 2. 17. Every one that doth evil is good in the sight of the Lord and he delighteth in him or where is the God of Iudgment as if God took pleasure in Wicked men and were no impartial Judge or had no Providence at all or hand in the Government of the World Temptations to Atheism begin ordinarily at the matter of God's Providence First Men carve out a Providence of their own that God loveth none but whom he dealeth kindly with in the matters of the World and if his Dispensations be cross to their apprehensions
of the wicked which forsake thy Law THE Man of God in the former Verse had shewed what Comfort he took in remembring God's Judgments of old meaning thereby his Righteous Dispensations in delivering the Godly and punishing the Wicked he now sheweth that seeing God's horrible Judgments on the Wicked he was seized and stricken with a very great fear In the Words observe 1. A great Passion described 2. The Cause of it assigned 1. A great Passion described Horrour hath taken hold on me The Word for Horrour signifieth also a Tempest or Storm Translations vary some reade it as Iunius a Storm overtaking me Ainsworth a burning Horrour hath seized me and expoundeth it a Storm of Terrour and Dismay The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faintness and dejection of mind hath possessed me our old Translation I am horribly afraid all Translations as well as the Original word imply a great trouble of mind and a vehement Commotion like a Storm it was matter of disquiet and trembling to David 2. What is the matter the Reason is given in the latter Clause because of the wicked which forsake thy Law Now this Reason may be supposed to be 1. Either because of the Storm of Trouble raised by them or Persecution from them and so it would note the outragiousness of those who have cast off the Yoke all fear of God and respect to his Law and so also the imbecillity and weakness of the Saints who are not able to stand against violent Evils and assaults of Temptation But this is not so consistent with David's Constancy and Comfort asserted in the former Verses 2. Because of the Detriment and Loss which might accrue to the Publick they bring on common Judgments and Calamities It is a Iewish Proverb that two dry Sticks will set a green one afire One sinner destroyeth much good Eccl. 9. 18. much more Mercy Now the Godly which believe God's Word are troubled when they see Wickedness increaseth they know this will turn to loss and ruine in the issue therefore it causeth a grievous Horrour and Indignation to seize upon them for they have a tender and publick Spirit 3. Besides the common Calamities which they might bring upon others the sore Punishment which they would bring upon themselves was an horrour to him which sheweth a Charitable Affection to Enemies The Punishment which had not as yet seized upon them nor did they think of it yet being prepared for their Wickedness by the Justice of God was a grief and trouble to David as it is to all good Men to see the Wicked run on to their own Destruction and Condemnation These two last Senses I prefer Doctr. It argueth a good Spirit to be grieved to see God's Laws broken and to be stricken with fear because of those Iudgments which come from God by reason of the wickedness of the wicked The Reasons are 1. Here is matter of great Commotion of Spirit to any attentive and serious Beholder for the Cause assigned in the Text is because they forsake thy Law There are two things in the Law the Precept and the Sanction by Penalties and Rewards Now they that forsake the Law violate the Precept and slight the Sanction and so two things grieve the Godly their Sin and their Punishment How grievously they sin and what grievous Punishments they may expect 1. That the Law is violated that they should forsake God and all thoughts of Obedience to him and so make slight of his Law Sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Iohn 3. 4. the Transgression of the Law a contempt of God's Authority if we consider the intrinsick evil of Sin we shall see that it is not a small thing but an horrible Evil in it self a thing not to be laughed at but feared whether our own or others 1. There is Folly in it as it is a Deviation from the best Rule which the Divine Wisedom hath set unto us If we should look upon the Law of God as a bare Direction or Counsel given us by one that is wiser then we it is a Contempt of the Wisedom of God as if he knew not how to govern the World and what is good and meet for Man so much as he himself and so a poor Worm is exalted above God Micah 6. 8. He hath shewed thee O Man what is good Now shall we slight his Direction and in effect say our own Way is better Reason requireth that they who cannot choose for themselves should obey their Guides and since they are not wise for themselves content themselves with the Wisedom of others who see farther then they do as Elymas the Sorcerer when he was struck blind sought about for some body to leade him by the hand Acts 13. 11. can a blind man feel out his way better then another who hath eyes to choose it for him God is wiser then we and all who would not contemn their Creatour should think so He hath reduced the sum of our Duty into an holy Law now for us after all this to run of our heads and to consult with our foolish Lusts and the Suggestions of the Devil who is our worst Enemy is extreame Folly and Madness and so doth every one who breaketh the Laws of God 2. Laws are not onely to direct but have a binding Power and Force from the Authority of the Law-giver God doth not onely give us Counsel as a Friend but commandeth us as a Sovereign and so the second Notion whereby the evil of Sin is set forth is that of Disobedience and Rebellion and so it is a great Injury done to God because it is a Depretiation and Contempt of his Authority As Pharaoh said Exod. 5. 2. Who is the Lord that I should obey his voice or those Rebels Psalm 12. 4. Our Tongues are our own who is Lord over us We will speak and think and doe what we please and own no Law but our own Lusts. Now though Sinners do not say so in so many direct and formal Words yet this is the Interpretation of their sinfull Actions Whenever they sin they despise the Law which forbiddeth that Sin and so by consequence the Authority of him that made it 2 Sam. 12. 9 10. Wherefore hast thou sinned in despising the Commandment Tush I will doe it it is no matter for the Law of God that standeth in the way is the Language of the Corrupt and Obstinate heart Now no man can endure to have his Will crossed by an Inferiour and will God take it at their hands and therefore the Children of God who have a great Reverence of God's Authority when they see it so openly violated and contemned are filled with Horrour Will not God be tender of his Power and Sovereignty will he see his Authority so lightly esteemed and take no notice of it 3. It is shamefull Ingratitude Man is God's beneficiary from whom he hath received Life and Being and all things and therefore is bound to love him and serve
of a soft Heart which must be asked of God 2 Chron. 34. 27. Because thine heart was tender and thou didst humble thy self when thou heardest the words of the Lord against this place There was an high peace and calm at that time but a tender Heart relenteth at the Threatnings Beg of God to sosten thy Heart 2. There needeth eminent Holiness for such a Frame that we shine as Lights in the midst of a crooked and perverse Generation Phil. 2. 15. The Mourners must not be infected and tainted themselves but save themselves from an untoward Generation condemn the Sins of the Tâ—…es by their Conversation 3. We must have a Fear animated by Faith By Faith Noah was moved by fear concerning things unseen Heb. 11. 7. The danger of the Floud was unseen as yet and they married and gave in Marriage We must not judge of things by the present or by carnal Appearance there is a righteous Judge in Heaven Faith in his Word will shew us our Danger for God's Threatnings are all fulfilled and the more we seek to establish our selves by carnal Means the more our Ruine is hastened 4. There must be a grief set awork by a Love to God and the Souls of Men. In Calamities the true temper for Humiliation is a due Sense of our Fathers Anger and Brethrens Miseries in Sins our Fathers Dishonour and Man's Destruction those who are the same Flesh with our selves Now it should trouble us to see them in the way to eternal Ruine Of some have compassion making a difference And others save with fear pulling them out of the fire hating even the garment spotted with the flesh Jude 22 23 verses SERMON LX. PSAL. CXIX 54. Thy Statutes have been my Songs in the House of my Pilgrimage DAVID had in the former Verse expressed his great Trouble because of the increase of the Wicked and their Defection from the Law of God Now he sheweth what comforted him the Children of God have a great deal of divine Consolation from the Word in the midst of all their Sorrows and Evils of the present Life David's Comfort is here expressed 1. By the Matter or Object of it thy Stdtutes 2. The Degree of his Rejoycing intimated in the Word Songs The Effect is put for the Cause Joy and Mirth which usually breaketh forth into singing or the sign and indication for the Thing signified 3. The place where he rejoyced in the House of his Pilgrimage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wheresoever I sojourn 1. By God's Statutes is meant his Word in general more especially the Precepts and Promises in the one we have the offer of Life in the other the way and means how to attain it In the Word is both our Charter and our Rule in both regards it is matter of Rejoycing Psal. 19. 8. The Statutes of the Lord are right rejoycing the Soul Nothing is commanded there but what is equitable in it self and profitable to us 2. By Songs a Metonymy of the Effect for the Cause or the Sign for the Thing signified such Pleasure Joy and Contentment as other men had in Songs David had in the Word of God Travellers use to lighten and ease the tediousness of the Way by Songs thy Word doth comfort me wonderfully Or you may take it literally the Themes and Arguments of his singing Profane Spirits must have Songs suitable to their Mirth as their Mirth is carnal so the Songs of carnal Men are obscene filthy and fleshly but an holy Man his Songs suit his Mirth and Joy he rejoyceth in the Lord and therefore his Songs are divine thy Statutes are my Songs Singing of Psalms is a delectable way of Edification which God hath not onely instituted in the Scriptures but Heathens saw an use of it by the light of Nature Aelian lib. 3. nat Hist. cap. 39. telleth us of the Cretians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a spiritual Channel wherein our Mirth may run Iames 5. 13. Is any merry let him sing Psalms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is the Harmony that is a natural Delight the Matter that is a spiritual Comfort I cannot exclude this because it is one way of expressing that Delight which we take in the Word but I prefer the former for David speaketh of the Comfort he took in keeping God's Precepts when they were violated by others 3. In the House of my Pilgrimage you may take it literally for the time of David's Exile when banished by Saul or driven from his Palace by Absalom when he fled from place to place and wandred up and down in great distress then God's Statutes by which his Life was directed Innocency vindicated Hopes confirmed both of present Support and seasonable deliverance were as Songs to him his real and cordial Solaces Wheresoever the Believer is or whatsoever his Case and Condition be he hath still matter of Rejoycing in the Word of God So had David when he was exposed to continual Wandrings without any fixed Habitation Indeed the Children of God in Babylon say Psal. 137. 4. How shall we sing the Lord's Song in a strange Land The meaning is not to exclude their own spiritual Delight and Solace but they would not gratify the carnal Pleasure of the Enemies with a Temple-song or subject Religion to their sportive fancies and humours Rather Metaphorically for the whole Course of his Life whether spent in the Palace or in the Wilderness in whatsoever place he was he was still in the House of his Pilgrimage so he accounted his best and his worst Condition compare verse 19. I am a Stranger in the Earth and Psal. 39. 12. I am a stranger with thee and a Sojourner as all my Fathers were with 1 Chron. 29. 15. We are Strangers before thee and Sojourners as were all our Fathers Not onely when hunted like a Partridge upon the Mountains but also when he was at Rest and able to offer so vast a quantity of Treasure for the building of the House of God Two Points are observable 1 Doct. That the Godly count this World and their whole Estate therein the House of their Pilgrimage 2 Doct. That during this Estate and the Inconveniencies thereof they find matter of Rejoycing in the Word of God 1 Doct. That the Godly count this World and their whole Estate therein the House of their Pilgrimage I shall not handle this Doctrine in its full Latitude having spoken largely thereof in the 19 Verse onely now a few Considerations 1. Here is no fixed Abode there where we live longest we count our home and dwelling not an Inn which we take up in our passage but the place of our constant Residence in this World We are onely in Passage and so should consider it Heb. 3. 14. Here we have no abiding City but we look for one to come whose builder and maker is God Here we stay but a little while passing through to a better Country The Mortality of the Body and the Immortality of the Soul
in a dark place 2 Pet. 1. 19. The love of the World will misleade us our own Reason will often leave us comfortless the Examples of the best are defective but the Word of God will give comfortable Direction to all that follow the direction of it under all their Crosses Confusions and Difficulties Psal. 119. 105. Thy word is a Light unto my feet and a Lanthorn to my paths Light is comfortable it is no small satisfaction that I am in God's way and have his Word for my Warrant 3. It propoundeth the Examples of their Country-men and sets forth their Heroical Acts and encourageth us to imitate their Fortitude and Self-denyal Heb. 6. 12. Be followers of them who through Faith and Patience inherit the Promises many things are to be done and suffered before we attain the end Now it is a great Comfort to trace the footsteps of the Saints all along in the Way in which we go Heb. 12. 1. Wherefore seeing we are compassed about with so great a cloud of Witnesses let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the race that is set before us If God did call us to walk in an untrodden Path it might be cumbersome and solitary now it is very obliging and encouraging to consider in what way they have been brought to Heaven before us 4. It hath many seasonable Cordials against fainting by the way Alas when we are in deep pressures our hearts are apt to sink but the Word assureth us that we shall have all things necessary for us that our Heavenly Father seeth what is best for us and that if we faithfully wait upon him our Afflictions and Rubs in the way shall be a means to bring us to our Journeys end 2 Cor. 4. 17. Our light Affliction that is but for a moment worketh for us a far more exceeding and eternal weight of Glory and that for the present our Tryals are not inconsistent with his Love 2. On the Believers part there are Reasons of this Comfort and Rejoycing 1. There needeth a spiritual Frame of heart for a carnal Man's Rejoycings and Relishes are suitable to the Constitution of his Mind Rom. 8. 5. They that are after the Flesh do mind the things of the Flesh and they that are after the Spirit the things of the Spirit It is an infallible Rule to the worlds End every one cannot say thy Statutes are my Songs no they must have other Solaces and a Man's temper is more discerned by his Solaces than by any thing else they that have not purged their Tast from the dreggs of Sense the trash of the Flesh-pots of Egypt will ever be pleasing to them in the heavenly Pilgrimage and being inveigled with the baits of the Flesh the Promises are like withered Flowers to them or as dry Chips it is the spiritual Heart that is refreshed with spiritual Songs 2. This Word must be received by Faith for it is Faith that enliveneth our Notions of things and maketh them work with us Heb. 11. 13. These all dyed in Faith not having received the Promises but having seen them afar off and were perswaded of them and embraced them and confessed that they were Strangers and Pilgrims upon the Earth our Affections follow Perswasion 1 Pet. 1. 8. Whom having not seen we love in whom though now ye see him not yet believing ye rejoyce with Ioy unspeakable and full of Glory Rom. 15. 13. Now the God of Hope fill ye with all Ioy and Peace in believing 3. This Word must be improved by Reading Hearing but especially by Meditation and Singing 1. Meditation when it is sweet and lively stirreth this Joy Delight begets Meditation and Meditation begets Delight There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in moral as well as natural Things Psal. 1. 2. His delight is in the Law of the Lord and in his Law doth he meditate day and night And Psal. 119. 97. Oh how love I thy Law it is my Meditation day and night And vers 15 16. I will meditate in thy Precepts and have respect unto thy ways I will delight my self in thy Statutes I will not forget thy words These follow one another Affections are not excited but by deep and pondering thoughts 2. By singing Psalms we draw forth this Delight Col. 3. 16. Let the word of God dwell in you richly in all wisdome teaching and admonishing one another in Psalms and Hymns and spiritual Songs singing with grace in your hearts to the Lord. Eph. 5. 18 19. Be not drunk with wine wherein is excess but be filled with the Spirit speaking to your selves in Psalms and Hymns and spiritual Songs singing and making melody in your heart to the Lord. Drunkards when filled with the spirit of Wine sing wanton Songs and those who are filled with the wine of the Spirit will praise God with spiritual Songs This is a Duty of importance a delightfully way of being instructed by our Refreshment God would give us strength but this is neglected or cursorily performed by Christians We will complain of the want of a Spirit in Prayer we should do so in singing coldness in this holy Exercise argueth a deadness of Faith and a coldness in true Religion We should express our Joy this way 4. Above all this Comfort is found in ready Practice and Obedience There is a Comfort I confess in Speculation but not so deep and intimate as in Practice The one is but a Tast inviting to the other which giveth us a fuller draught The bare Contemplation and view of any concerning and weighty Truth is very ravishing to those that bend their minds to Knowledge Prov. 24. 13 14. My Son eate thou honey because it is good and the honey-comb which is sweet to thy tast So shall the knowledge of Wisdome be to thy Soul Every Truth is Objectum Intellectus much more divine Truth but now in Practice the Impression is doubled We get Comfort and joy raised in our Consciences our Lives and Light do not jarre we are at full quiet in our Minds apprehending our selves to be in God's way Psal. 119. 14. I have rejoyced in the way of thy Testimonies as much as in all Riches Use 1. To shew you that the People of God need not envy the Wicked for their Delights and Pleasures they have chaster and sweeter Delights God's Statutes are their Songs Where the Heart is spiritual they can find Delight enough in the Word both as their Charter and their Rule and need not turn aside â—…o vain Mirth a portion in the Promises will yield Pleasure enough vers 111. Thy Testimonies have I taken as an heritage for ever for they are the rejoycing of my heart 2. To reprove those that reckon these things a Burthen the holy talking of Heaven and Godliness maketh worldly Men ever heavy and out of humour it is not their Delight but it should not be so with the Children of God A Child of
God should onely be heavy when he displeases God but delight in all the Means that enable him to live to God 3. When we are sadned by the Evil of the present World let us make use of this remedy let us meditate on God's Statutes We shall find ease and refreshing by exercising our selves to know God in Christ. 4. To refute the vain conceit which possesseth the minds of Men that the way of Godliness is a gloomy way Assoon as a Man beginneth to think of Salvation or the change of his Life or the leaving of his Sins embracing the Service of God presently his Mind is haunted with this thought Seest thou not how those that serve God are melancholy afflicted sorrowfull never rejoyce more and wilt thou be one of them This is the Opinion of the World that they can never rejoyce nor be merry that serve God But certainly it is a vain conceit no men do more and more truly rejoyce than they which serve God Consult the Scriptures who have more leave shall I say or command to rejoyce Psal. 37. 4. Delight thy self also in the Lord and he shall give thee the desires of thine heart Phil. 4. 4. Rejoyce in the Lord always and again I say rejoyce Ask Reason who have more cause or matter to rejoyce than they that have provided against the fears or doubts of Conscience by reason of Sin what is more satisfactory to a Soul in doubts and fears than the knowledge of Pardon and Reconciliation with God For the satisfaction of the desires of Nature which carry us after Happiness who have a more powerfull Exciter of Joy than the Holy Ghost Acts 13. 52. The Disciples were filled with joy and with the Holy Ghost Who more qualified with Joy than those who have a clear right to the pardon of Sin and so can see all Miseries unstinged Rom. 5. 1 2 3. Therefore being justified by Faith we have peace with God through our Lord Iesus Christ by whom also we have access by Faith into this grace wherein we stand and rejoyce in hope of the glory of God And not onely so but we glory in Tribulation also How joyfull are those that see themselves prepared for everlasting Life 2 Cor. 5. 1. For we know that if our earthly Tabernacle be dissolved we have a building of God an house not made with hands eternal in the Heavens Yea when a Christian knoweth his Duty his Way is plain before him it is a mighty satisfaction Psal. 19. 8. The Statutes of the Lord are right rejoycing the heart Look into the Lives and Examples of the Saints who have more true Joy than they The Disciples esteem the Grace of the Gospel such a great Treasure that though they suffer Persecution for it they are filled with Joy Acts 8. 8. And there was great joy in that City 1 Thess. 1. 6. Having received the Word with much affliction and joy in the Holy Ghost 2 Cor. 7. 4. I am exceeding joyfull in all our Tribulation Preachers though with great hazard they perform their Office should be joyfull Acts 20. 24. Neither count I my Life dear unto my self so that I might finish my course with joy Phil. 2. 17 18. Tea and if I be offered for the sacrifice and service of your faith I joy and rejoice with you all for the same cause also do ye joy and rejoice with me The World will reply I know not what this spiritual Consolation meaneth it seemeth hard to relinquish that which I see that which I feel that which I taste for that which I see not and it may be shall never see Answ. 1. By Concession the joy of the Saints is the joy of Faith God is unseen Christ is within the Heavens great Hopes are to come 1 Pet. 1. 8. In whom though now ye see him not yet believing ye rejoice with joy unspeakable and full of glory 2 Cor. 5. 7. For we walk by Faith not by sight 2. Thus you see that the World cannot always rejoice in those things which they take to be the proper Objects of Joy they have alternative vicissitudes now rejoice now mourn nor can it be otherwise for they rejoice in things which cannot always last if they rejoice when their Worldly comforts increase they are sad when they wither if they rejoice when their Children are born they weep when they die but a Christian hath always his Songs for he must always rejoice in the Lord who is an eternal God Phil. 4. 4. Rejoice in the Lord always in Christ who hath obtained eternal Redemption for us Heb. 9. 12. in the Promises which give an eternal Influence Psal. 119. 111. Thy testimonies have I taken as an heritage for ever for they are the rejoicing of my heart The Flesh cannot afford you any thing so delightfull as a Christian hath the Word will hold good for ever 3. We cannot altogether say that a Christian doth rejoice in that which he cannot see for all that they see is their everlasting Father's Wealth 1 Cor. 3. ult All are yours for you are Christ's and Christ is God's If they look to Heaven they can rejoice and say Glory be to thee O Lord who hast prepared this for our everlasting Dwelling-place if they look to the Earth Glory be to thee O Lord who dost not leave us destitute in the House of our Pilgrimage if they consider their Afflictions they rejoice that God is not unmindfull of poor Creatures who are beneath his Anger as well as unworthy of his Love Iob 7. 17 18. What is man that thou shouldst magnifie him and that thou shouldst set thine heart upon him and that thou shouldst visit him every morning and try him every moment That God should trouble himself about us that we may not perish with the ungodly World The same Love that sendeth them Prosperity sendeth Adversity also which they find by the seasonableness of it SERMON LXI PSAL. CXIX 55. I have remembred thy Name O Lord in the Night and have kept thy Law WE often reade and sing David's Psalms but we have little of David's Spirit A Man's Imployment is as the Constitution of his Mind is for all things work according to their Nature A man addicted to God that is to say one who hath taken God for his Happiness his Word for his Rule his Spirit for his Guide and his Promises for his Encouragement his heart will always be working towards God Day and Night in the Day he will be studying God's Word in the Night if his sleep be interrupted he will be meditating on God's Name still entertaining his Soul with God The predominant Affection will certainly set the thoughts awork The Man of God had told us in the former Verse what was his chief Imployment in the Day-time and now he telleth us how his heart wrought in the Night Night and Day he was remembring God and his Duty to him In the Day the Statutes of God were his Solace and as
But though all three shine forth in the Law and all in each part yet his Wisdome is most eminent Deut. 4. 6. Keep these Statutes for this is your Wisdome and Understanding In the Gospel still these three Attributes appear the wonderfull Wisdome Power and Goodness of God his Wisdome in the orderly disposure of the Covenant of Grace 2 Sam. 23. 5. Although my house be not so with God yet he hath made with me an everlasting Covenant ordered in all things and sure for this is all my salvation and all my desire although he make it not to grow and contriving the excellent Design and Plot of Salvation by Christ 1 Tim. 3. 16. Great is the Mystery of Godliness God manifested in the Flesh justified in the Spirit seen of Angels preached to the Gentiles believed on in the world received up to Glory his Power in the Incarnation Resurrection and Miracles of Christ therefore Christ is called the Wisdome and Power of God but above all his Love is magnified in the Gospel Rom. 5. 8. God commended his Love towards us in that while we were yet sinners Christ died for us 1 John 4. 9 10. In this was manifested the Love of God toward us because that God sent his onely begotton Son into the world that we might live through him Herein is Love not that we loved God but that he loved us and sent his Son to be the Propitiation for our Sins Tit. 3. 4. But after that the kindness and love of God our Saviour toward man appeareth SERMON LXII PSAL. CXIX 55. I have remembred thy Name O Lord in the Night and have kept thy Law 3. THESE are discovered in daily Providence To rub up and revive our Thoughts God is pleased anew to set before us the glorious Effects of his Wisdome Goodness and Power his Wisdome in the contexture of Providence his Power in the Management of it his Goodness in the Effects of it His Wisdome in the Beauty and Order of his Works in guiding the Course of Nature and disposing all things about his People He doth all things well Eccles. 3. 5. He hath made every thing beautifull in its time or in the true and proper Season therefore we that look upon Providence by pieces stumble at the seeming Confusion and uncertainty of what falleth out as if the Affairs of the World were not under a wise Government but stay a little while till all the pieces of Providence be put together in one Frame and then you will see a marvellous Wisdome in them In the work of Creation all things were very good Gen. 1. 31. so for these Six thousand years as well as for the first Six days Those things which seem confused heaps when they lie asunder when put together will appear a beautifull Structure and Building So for his Goodness what part hath God been acting in the World for so long a time but that of Mercy He may be traced more by his Acts of Goodness than Vengeance Acts 14. 17. Nevertheless he left not himself without witness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that he did good and gave us rain from Heaven and fruitfull Seasons filling our hearts with joy and gladness The whole World is a Theatre of Mercy if at any time we wrest Punishment out of his hand it is with an aime of Mercy as he threatneth that he may not punish so he punisheth that he may not punish for ever For his Power that is notably discovered to us every day if we would draw aside the covering of the Creature you might soon see the secret almighty Power of God which acteth in every thing that falleth out the same everlasting Arme that made the Creatures is under them to support them Heb. 1. 3. He upholdeth all things by the word of his Power As they started out of nothing by his Command so they are kept from returning into nothing by the same powerfull Word Command and Decree of God Thou hidest thy Face and they are troubled thou takest away their breath and they die thou sendest out thy Spirit and they are created and thou renewest the face of the Earth Psal. 104. 29 30. All things hold their life of him if God withdraweth in any measure the wonted influence of his Power from them they presently find a change in themselves It is even with the being and faculties of the Creature as with the Image of the Glass which when the Face removeth it is seen no more The Lord doth as it were breath into them a being and when he taketh in his Breath they perish and when he sendeth it out again they are renewed Now though God doth constantly discover his Wisdome Power and Goodness yet in some Providence one of these doth more especially appear his Wisdome in some notable contrivance and chain of Causes which to a common eye seemed to have no tendency to such Effects as are produced by them as when out of the sins and perverse doings of Men or the disorders and confusions of the World he raiseth his own glory or by some unthought of unheard of means bringeth about the Deliverance of his People taking the Wise in their own craftiness Sometimes his Power when by weak and contemptible means he bringeth great things to pass and a Straw becometh a Spear in the hand of the Almighty Sometimes in his Goodness in filling us with Blessings or doing notable Acts of Grace for his Peoples sake 4. These three Attributes suit with God's threefold Relation to us by his almighty Power he becometh our Creatour as most wise our Supream Governour as most good our gracious Benefactour We depend upon him for our present supplies and from him we expect our future Hopes His Creation gives him a Right to govern us his Wisdome a Fitness and his Bounty doth encourage us voluntarily to give up our selves to his Service 5. These three Attributes do most bind our Duty on us as they beget in us Love Fear and Faith or Esteem Reverence and Trust which are the three radical Graces that result from the very being and owning of God and are the cultus naturalis enjoyned in the First Commandment His Wisdome as a Law-giver begets Reverence and Fear his Goodness is the object of Love and his Power of Trust. If he be most Wise there is all the Reason in the world that he should rule and govern us for who is fitter to govern and make Laws than he that is most wise If he be most good infinitely good there is all the Reason in the world that you should love him and no shew of Reason why you should love the World and Sin before him if Powerfull and Alsufficient there is all the Reason you should believe in him as one that is able to make good his Word either by Promise or Threatning Faith goeth upon that Rom. 4. 21. He was strong in Faith being fully perswaded that what he had promised he was able to perform He is God
dangers and those heart-cutting cares which otherwise are apt to seize upon us This a Believer can say this peace of Conscience I had in the midst of all the troubles from without Now this peace others cannot have Isa. 57. 21. There is no peace saith my God to the wicked they have not this inward tranquillity and serenity of mind their Affections are so unruly and their Consciences so unquiet they are never able to rest But how can this be none seem to be less troubled than wicked men I answer there is a difference between a dead Sea and a calm Sea a stupid Conscience they may have but not a quiet Conscience their Consciences are stupified by drenching their Souls in worldly delights and pleasures but the virtue of this Opium is soon spent their Consciences are easily awakened by the Convictions of the Word the Sting of Afflictions the Agonies of Death well then this may the composed heart say I had this peace this serenity of mind because I kept thy Precepts Secondly Next to Peace of Conscience there is Joy in the Holy Ghost this is the Fruit of Peace as Peace is the Fruit of Righteousness Rom. 7. 14. The Kingdom of God consisteth not in meat and drink but in righteousness and peace and joy in the Holy Ghost First Righteousness and then Peace and then Joy in the Holy Ghost As joy of heart and gladness is the fruit of Temporal or Civil Peace when every man may sit under his own Vine and his own Fig-tree and reap the fruit of his labour without the danger of annoyance so now when a man can enjoy himself as being reconciled to God or being at peace with him and hath tasted of the Clusters of Canaan he can rejoice in hope of the glory of God Rom. 5. 11. This is that joy in the Holy Ghost which God doth graciously dispence to those that obey his Word and hearken to the motions of his Spirit Oh how may a Believer triumph and say This I had because I kept thy Precepts Joy is the fruit of Holiness and the Oil of Grace maketh way for the Oil of Gladness Psal. 119. 14. I rejoiced in the way of thy Testimonies more than in all riches David experienced the joys of Obedience and the joys of a Crown now saith David I rejoiced in the way of thy Testimonies more than in all riches not in the Contemplation but in the Way This was a Joy that did result from practical Obedience which is more than the Possessions and Treasures of the World Many picture Religion in their fancies with a sowr and austere face and think it inviteth men to nothing but harsh and unpleasant courses Oh no it inviteth you to the highest Contentment the Creature is capable of the joy in the Holy Ghost which is unspeakable and glorious A Sensualist that runs after the dreggy delights of the Flesh is the veriest fool in the World for he can never have any true Joy 't is but frisks of Mirth while Conscience is asleep but when it is gone it leaveth a Sting behind it Thirdly Increase of Grace This is another benefit we get by keeping God's Precepts They go from strength to strength Psal. 48. 7. As they that went to the Feast at Ierusalem they went from Troop to Troop so they are brought forward in their way to Heaven God that punisheth Sin with Sin rewardeth also Grace with Grace The one is the most dreadfull Dispensation that God can use when men have gone on in a course of Sin God often punisheth one Sin with another so that they are plunged deeper and deeper every day in the gulph of prophaneness But 't is most comfortable when Godliness encreaseth upon our hands and God is still perfecting his own work in us Rom. 6. 19. As you have yielded your members servants to uncleanness and to iniquity unto iniquity so now yield your members servants to righteousness unto holiness It standeth us upon to observe the growth of Grace as we were formerly conscious of the growth of Sin shall we be more earnest to damn our selves than to save our selves there is no man but in his carnal Estate might observe how he departed from God by degrees and his heart was hardned by degrees At first he had some Light and Conscience till he sinn'd it away and turned the back upon the Ordinances which might revive it and keep it awake and then his sin betrayed him further and further into a customary course of prophaneness I say a Carnal man may trace the growth of sin in his own heart step by step and say this I had because I slighted such a check of Conscience despised such an Ordinance fell into such an enormous practice for God forsaketh none till they first forsake him so may a Child of God trace his gradual encrease in holiness this I had by hearkening to the Counsel of God at such a time against the reluctancy of my Flesh. There is no Duty recovered out of the hands of difficulty but bringeth in a considerable profit to the Soul Prov. 4. 18. The way of the just is a shining light which shineth more and more to the perfect day Look as the Day decreaseth the Night increaseth till it cometh to thick darkness so by every Sin men grow worse and worse till at last they stumble into utter darkness But the way of the just is a growing light it increaseth always into more durable resolutions and exact practice of Godliness till it comes to the High-noon of perfection David taketh notice of the fruit of Obedience Psal. 18. 24. The Lord accept of me according to the cleanness of my hands Fourthly Another benefit that we have is many gracious Experiences and Manifestations of God vouchsafed to us in the way of Obedience In the present World God and Believers are not strange to one another a man that walketh close with him will meet him at every turn Psal. 17. 15. As for me I will behold thy face in righteousness The Psalmist there preferreth his present condition before the greatest happiness of carnal men why because he had opportunity of beholding the face of God or enjoying the Comforts of his presence But how in Righteousness in a strict course of Obedience If God be a stranger to others they may thank themselves Ioh. 14. 21. He that hath my Commandments and keepeth them he it is that loveth me and he that loveth me is loved of my father and I will love him and manifest my self to him Holiness is the onely way to clear up our right to these great Comforts of the Gospel and if you would get Experience of them make Conscience of Obedience and be exact and punctual with God and you will not want your refreshments and visits of love and expressions of his grace and favour to you those sensible proofs and manifestations God will not give to us but in a way of Obedience so the Promise runneth He
a Promise nor against a Command God is made a voluntary Debtor by his Promise These are notable Props of Faith when we are incouraged to seek by the Offer to apply by the Promise We thrive no more in a comfortable sense of God's Love because we take not this Course SERMON LXVI PSAL. CXIX 59. I thought on my Ways and turned my Feet unto thy Testimonies IN these Words we have 1. David 's Exercise I thought on my Ways 2. The Effect of it I turned my Feet unto thy Testimonies In the former Verse he beggeth Mercy and the Favour of God now those that beg Mercy must be in a capacity to receive Mercy God is ready to shew Mercy but to whom to the Penitent that humbly seek it and turn from the evil of their Ways We cannot expect God should be favourable to us while we continue in a Course of Sin therefore David sheweth that he intreated God's Mercy and Favour upon God's terms that he was one of those converted by Grace I thought on my Ways c. some Copies of the Septuagint have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I considered thy Ways much to the same purpose for a serious Consideration of the Excellency of God's Ways is of use as well as of the naughtiness of our own But other Copies reade better according to the Original Hebrew I thought on my Ways our Omissions Commissions Purposes Practices the course of our Thoughts Words Deeds In the other part when we are said to turn our Feet unto God's Testimonies it is meant of the conversion of the whole Soul evidenced by the course of our Feet or Practices So Eccles. 5. 1. Keep thy Feet when thou goest into the House of God the meaning is look to thy Heart and Affections We are sometimes said to turn to God and sometimes to the Testimonies or Commands of God We turn to God as the Object or last End to his Testimonies as the Rule of our Conversation to leade us thither so that by it is meant an effectual Conversion of the whole Man to walk according to the Rule of God's Word The Text issueth it self into this one Point Doct. That serious Consideration of our own Ways maketh way for sound Conversion to God In the managing of this Doctrine I shall discuss two things 1. The Necessity of serious Consideration in order to Repentance 2. How much it concerneth us after we have considered effectually to turn to the Lord. I. The Necessity of serious Consideration in order to Repentance And there 1. What is Consideration 2. The Objects of it or the things that must be considered 3. I shall argue the Necessity of this First What is this Consideration or thinking upon our Ways In the general it is a returning upon our Hearts or a serious and anxious debating with our selves concerning our Eternal Condition For the understanding whereof consider that a Carnal Man is mindless and altogether careless of his Eternal Interests like a Fool or Mad man or one out of his Wits We were sometimes foolish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 3. 3. like men asleep or distracted they do not know what they are a doing nor what will be the issue of things till God awaken their Hearts to think of their Condition and then they begin to act like Men again and to be sensible of their case Thus it is said of the Prodigal Luke 15. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he came to himself as a Man when he is drunk we say he is not himself he doth not consider what he doth nor consider the danger of his actions And the Psalmist speaking of the Conversion of the Gentiles saith Psal. 22. 27. The ends of the earth shall remember and turn unto the Lord that is shall recollect themselves and consider of the end of their lives whence they are whither they are going and what shall become of them to all Eternity as if all this while they had forgotten the purpose for which they were sent into the World who was their Maker what was their business Alas before this serious Consideration Men in seeing see not and in hearing hear not as a Man that is musing of another matter is not affected with what you tell him he heareth and doth not hear It is the awaking of the Heart which is God's first work before he giveth other Grace Eph. 5. 14. Awake thou that sleepest and arise from the dead and Christ shall give thee Light First awake and then arise from the dead before which Men have but such languid Notions of God and Christ and Salvation by him as Men have in a dream but when we come to weigh and scann things with affection and application then the Soul is awakâ—…d Now God bringeth us to this 1. Partly by his Word which sheweth our natural Face Iames 1. 23 24. or natural Estate and Condition before God It is appointed for this purpose to be the Instrument to awaken Men to discover them to themselves Now because this may make but a weak Impression such as may soon be blotted out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they forget and fall asleep again therefore to this God joyneth his Rod. Therefore 2. Partly by Afflictions as the Prodigal when he was reduced to Husks and Rags then he came to himself and was brought to his right Mind Again 1 Kings 8. 47. If in the Land of their Affliction they shall bethink themselves and repent the Hebrew is bring it back to their Hearts Affliction is sanctified to this end to open the eyes it bringeth us to our selves So Haggai 1. 5 7. Now consider your Ways now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lay your Hearts upon your Ways when they sowed much and brought in little and what they earned was put into a bag with holes that is when the hand of God was upon them and the visible Curse of his Providence when the Word of God doth not effectually discover Men to themselves Then he sends Affâ—…ictions to put them upon a search and by his Rod whippeth them out of their sleepy dreams and carnal security 3. By his Spirit and the first effect of his Operations is Compunction Act. 2. 37. When they heard this they were pricked in heart and cryed out Men and Brethren what shall we doe to be saved it makes them anxious and solicitous I ascribe this work to the Spirit because it was a time when the Spirit was newly poured forth Well then in the general it is God's awakening the Heart to a serious and anxious debate with it self concernâ—…ng its Eternal Condition before which we go on sleepily in a course of Sin but then the Soul cryeth out what have I done and what shall I doe how carelesly have I lived and what shall become of me to all Eternity More particularly this thinking upon our Ways involveth in its full Latitude three grand Duties 1. As it relateth to our past Estate or the Ways wherein we have walked Self-examining
not so doth our hardness of Heart increase they that were ministerially stirred when they pull away the Shoulder their Hearts grow like an Adamant Stone Zech. 7. 11 12. But they refused to hearken and pulled away the Shoulder and stopped their Ears that they should not hear Tea they made their hearts as an Adamant Stone lest they should hear the Law and the words which the Lord of Hosts hath sent in his Spirit by the former Prophets therefore came a great wrath from the Lord of Hosts When the Spirit is in a way of striving Gen. 6. 3. When you are any way affected if resistance be continued he withdraws When Men blunt the edge of Conscience deaden their Affections they lose all feeling 2 Pet. 2. 20. 21. For if after they have escaped the pollutions of the World through the knowledg of the Lord and Saviour Iesus Christ they are again intangled therein and overcome the latter end is worse with them than the beginning For it had been better for them not to have known the way of Righteousness then after they have known it to turn from the holy commandment delivered unto them They sin against former knowledge Experience and sense of the Truth As their Light is so their resisting causeth Hardness and all the sensible work comes to nothing but that is not all it turneth to loss it maketh it more difficult than it was before in regard of us it maketh us more careless when we had some stirring in our Consciences before we healed it slightly and we think to do so again 2. You will provoke God to use a rougher Dispensation when the perswasions of the Word and the strivings of the Spirit cannot bring you to Repentance They will not be won by Arguments God teacheth them by Blows as Gideon did the Men of Succoth by Briers and Thorns therefore they shall shortly find themselves so involved in the fruit of their Sins as they shall not look off from it their guilt shall lay hold of them at every hand Hos. 7. 2. They consider not in their hearts that I remember all their Sins now their doings have beset them round about We should be much with our Hearts considering our Case how it is with us God useth not the Rod till forced to it He doth not willingly grieve nor afflict the children of men Lament 3. 33. When milder means work but half a cure the rest is supplied by some pressing Judgments his Work is stopped and therefore he promotes it this way 3. It is a sign your Consideration is not serious when you are off and on and it produceth no good effect in the Soul A Plaister may be Sovereign but when you are still pulling it off and putting it on it does no good Light Thoughts work not when they are deep and ponderous then they leave a durable Impression Still it is remember and turn Psal. 22. 27. All the ends of the world shall remember and turn unto the Lord bethink and repent 1 Kings 8. 47. If they shall bethink themselves in the land whither they are carried captives and repent search and try and turn unto the Lord. Some are semper victuri always considering about to live but you must once resolve kindly Convictions will not die nor let the convinced Sinner alone till they appear in the fruits of Obedience 4. The Devil hath his Purposes Matth. 13. 19. The wicked one catcheth away that which was sown in his heart he watcheth troubled Sinners that the work may die away Use 1. To reprove us 1. For nor considering our wayes When did you ever goe aside and seriously debate with your selves about your turning to God Did you ever lay it to your Hearts how matters stand between you and God There are certain Seasons when God calleth you to it and that is 1. When the Doctrine of Life and the way of Salvation hath been represented unto you with evidence and power and you have felt some stirring and trouble in your Consciences did you goe home and say Rom. 8. 31. What shall we then say to these things God hath spoken to me this day now shall all this be lost and come to nothing Heb. 2. 3. How shall I escape if I neglect so great Salvation Now I am called to minde Christ and Salvation more if I should give no heed to these things or onely give them the hearing for the present oh what will become of me There is a special Providence in every message Warning Offer or Instruction by the Word Acts 13. 26. To you is this Word of Salvation sent he doth not say we brought it but God sent it as some message of God for your tryall Do we think of these things which we have heard and learned 2. When God appeareth against you in a course of Judgments cutting off one comfort after another now taking away a Child then blasting the Estate Now consider your wayes Eccl. 7. 14. In the day of adversity consider then is the Duty in Season Affliction doth not rise out of the dust God hath some end in these Providences and what is his end but to make me mindfull of my Duty to him See for what end these things come and to what issue they tend that we may hear the Rod and know the meaning of the Providence If you do not consider God will make you consider before he hath done with you Ier. 23. 20. The anger of the Lord shall not return till he hath performed all the thoughts of his Heart And then you shall consider it perfectly God will follow blow after blow till we do consider his minde and purpose Ier. 30. 24. The fierce anger of the Lord shall not return untill he hath done it and untill he hath performed the intents of his Heart 2. To reprove us for not taking this advantage When we are set a thinking of our ways we have many thoughts and sensible stirrings but they come to nothing because we do not follow it close you think and have some workings of Conscience but do they end in a fixed purpose Some break through all as Saul forces himself 1 Sam. 13. 12. Break through all restraints of Conscience Foelix had his qualme but he puts it off to another Season Oh consider these things will one day be a Witness against you the sensible workings upon your Hearts by the word and rod. Use 2. Is to stir us up-to this Work serious consideration in order to sound Conversion 1. Be frequent in it if daily you called your selves to an account all acts of Grace would thrive the better Seneca of Sextius quid hodie malum sanasti cui vitio obstitisti You have God's example in reviewing every days work and in dealing with Adam before he slept The Man that was unclean was to wash his cloaths at Even-tide 2. Seriously set your self to it Deuter. 32. 46. Set your Hearts unto all the Words which I testifie among you this day It is a
weighty matter of Life and Death Psal. 4. 4. Commune with your Hearts and be still this is the way to check sin and to come on most hopefully in a course of Obedience 3. Drive your thoughts to a Resolution to rectify whatever is amiss never leave thinking of your ways till you grow anxious about Eternal Life nor let your anxiousness cease till you bring it to somewhat grow to some resolution about the wayes of God Pray God to make your Consideration effectual 2 Tim. 2. 4. Consider what I have said and the Lord give you understanding in all things this is but the means God giveth the Grace SERMON LXVII PSAL. CXIX 60. I made haste and delayed not to keep thy Commandments IN the Verse immediately preceeding the Man of God speaks of Repentance as the Fruit of consideration and self-examining I considered my wayes and then turned my Feet to thy Testimonies But when did he turn for though we see the evil of our wayes we are naturally slow to get it redressed Therefore David did not onely turn to God but he did it speedily we have an account of that in this Verse I made haste c. this readiness in the work of Obedience is doubly exprest Affirmatively and Negatively Affirmatively I made haste Negatively I delayed not This double Expression increaseth the sence according to the manner of the Hebrews as Psal. 118. 17. I shall not die but live that is surely live so here I made haste and delaied not that is I verily delaied not a moment assoon as he had thought of his wayes and taken up resolutions of walking closely with God he did put it into Practice The Septuagint read the words thus I was ready and was not troubled or diverted by fear of danger Indeed besides our natural slowness to Good this is one usual ground of delaies we distract our selves with fears and when God hath made known his Will to us in many Duties we think of tarrying till the times are more quiet and favour our Practice and our Affairs are in a better posture A good improvement may be made of that translation But the words run better as they run more generally with us I made haste and delaied not c. and from thence observe Doct. That the call of God whether to amendment and newness of Life or to any particular Duty must be without delay obeyed To illustrate the point by these Reasons Reason 1. Ready Obedience is a good Evidence of a sound impression of Grace left upon our Hearts There 's a slighter conviction which breedeth a sense of Duty but doth not urge us throughly to the performance of it and so men stand reasoning instead of running debating the case with God and there 's a more sound conviction which is accompanied with a prevailing Efficacy and when we have this upon our Spirits then all excuses and delaies are laid aside and we come off readily and kindly in the way of complyance with Gods call This is Doctrinally spoken of Cant. 1. 4. Draw me and we will run after thee Running is an earnest and speedy motion from whence comes it From drawing it is a Fruit of drawing or the sweet and powerfull attraction which the Spirit of God useth in the Hearts of the Elect. Instances I might give you in several calls and conversions spoken of in Scripture When Christ called Andrew and Peter they left their Father and followed after him Mark 1. 20. So when Christ called Zaccheus he made haste and came down from the Tree and received him joyfully Luke 19. 6. So Christ to Matthew follow me and straightway he followed him Matth. 9. 9. Iulian the Apostate scoffs at these passages as if it were irrational to conceive such a thing could be that men should so soon leave their course of gain and their calling or else that Christs followers were a kind of sotts and fools weak and poor spirited Creatures that upon a word speaking they would come off presently all of a suddain but impulsions of the Spirit carry their own reason with them and draw the Heart without any more adoe But such as he were not acquainted with the workings of the Holy ghost in Conversion therefore scoff at these things So Gal. 1. 16. Immediately I conferred not with Flesh and Blood When our call is clear there needs no debate When Men stand reasoning instead of running there is not a through work upon them Reason 2. The sooner we turn to the wayes of God the better we speed How So 1. Partly in this that the Work goes on the more kindly as being carried forth in the strength of the present influence and impulsion of Grace whereas if the heart grow cold again it will be the more difficult A blow while the Iron is hot doth more than ten at another time when it grows cold again so when thy Heart grows cold thou wilt not have that advantage as when thou art under a warm conviction And indeed that 's the Devils cheat to speak of hereafter to elude the importunity of the present conviction that is upon you Iohn 5. 4. You know when the waters were stirred then was the time to put in he that stept in first had experience of the Sanative vertue of the Waters So when the Heart is stirred we should not lose this advantage but come on upon that call There are several Metaphors in Scripture that do express this sometimes we must open when God knocks Cant. 5. we must enter when God opens lest the door be shut against us Matth. 25. we must come forth when he bids us as Lot out of Sodom lest we perish when a thing is done speedily and in season it 's a great advantage 2. The more welcome to God the sooner we turn to him We value a gift not onely by its own worth but by the readiness of him that gives if we have it at first asking we count it a greater kindness and give the more thanks so the less we stand hucking with God and demurring upon his call the more acceptable is our Obedience Pharaoh did at length let Israel goe but was forced to it and with much adoe no thanks to him It is true indeed if we turn at length seriously heartily we are accepted with God but not so accepted as when we come in at first Surely the sewer calls we withstand the less we provoke God and the more ready entertainment do we finde The Spouse that would not open at the first knock but onely at length when her bowels were troubled when she thought of her unkindness then she went out to open to her Beloved but then her Beloved was gone You will not finde God at your beck when you dally with him Your Comforts will cost you longer waiting for when you make God wait for entrance and would not give way to the work of his Grace 3. You speed better because your personal benefit is the greater the sooner you
is pleasing in his sight and that is the ready way to come to Knowledge and sound Judgment Iohn 17. 17. Sanctify them through thy Truth thy word is Truth John 3. 21. He that doth truth cometh to the light that his deeds may be made manifest that they are wrought in God Men that have a mind to maintain an Opinion or suffer an evil Practice are prejudiced and byassed by the Idol that is in their hearts and so do not see what may be seen and what they seem to search after Therefore David urgeth this as an Argument in the latter end of the Text I have believed thy Commandments That is to say Lord I know this Word is thine and I am willing to practise all that thou requirest The great thing that is to be aimed about Knowledge is not onely that we may know and be able to jangle about Questions or that we may be known and esteemed for our knowledge but that we may practise and walk circumspectly and in evil days and times know what the will of the Lord is concerning us to desire knowledge as those that know the weight and consequence of these things as I shall shew more fully hereafter Those that would have good Judgment and Knowledge must be willing to understand their Duty and practise all that God requireth that they may neither doe things rashly and without knowledge and deliberation for then they are not good how good soever they be in themselves Prov. 19. 2. Also that the Soul be without knowledge is not good Or doubtingly after Deliberation For he that doubteth is in part condemned in his own mind Rom. 14. 23. And he that doubteth is damned if he eat We must have a clear Warrant from God or else all is nought and will tend to evil Then it is the Spirit of God satisfieth these desires when we earnestly desire of him to be informed in the true and perfect way Iohn 6. 45. They shall be all taught of God He hath suited Promises to the pure and earnest desire of Knowledge Then it is the Lord who sendeth means and blesseth means as he sent Peter to Cornelius Acts 10. and Philip to the Eunuch Acts 8. All is at his disposal and he will not fail the waiting Soul He hath made Christ to be Wisdome for this very end and purpose that he might guide us continually 1 Cor. 1. 30. But of him are ye in Christ Iesus who of God is made unto us Wisdome and Righteousness and Sanctification and Redemption 3. You must seek it in the Word that maketh us wise to Salvation and by the continual study of it we obtain Wisdome and Discretion There we have the best and safest Counsel It maketh wise the simple Psalm 19. 7. No case can be put so far as it concerneth Conscience but there you shall have satisfaction Col. 3. 16. Let the word of God dwell in you richly in all Wisdome You must not content your selves with a cursory reading but mark the end and scope of it that you may be made compleatly wise by frequent reading hearing Meditation upon it and conferring about it There you find all things necessary to be believed and practised therefore you must hear it with Application reade it with Meditation 1. Hear it with Application the Lord blesseth us in the use of instituted means both light and flame are kept in by the breath of preaching Where Visions faile the People perish men grow bruitish and wild It is a Dispute which is the sense of Learning the Ear or the Eye by the Eye we see things but by reason of innate Ignorance we must be taught how to judge of them Iames 1. 19. Wherefore my Brethren let every man be swift to hear take all occasions And we must still apply what we hear Nunquid ego talis Rom. 8. 31. What shall we then say to these things Job 5. ult Loe this we have searched so it is hear it and know thou it for thy good Heb. 2. 3. How shall we escape if we neglect so great Salvation Return upon thine own heart 2. Reading Scriptures is every man's work who hath a Soul to be saved Other Writings though good in their kind will not leave such a lively impression upon the Soul All the moral Sentences of Seneca and Plutarch do not come with such force upon the Conscience as one saying of God's Word God's Language hath a special Energy here must be your study and your delight Psalm 1. 2. His delight is in the Law of the Lord and in his Law doth he meditate day and night 2 Tim. 3. 16 17. All Scripture is given by inspiration of God and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness that the man of God may be perfect throughly furnished unto all good works These make you wise unto Salvation your Tast is not right when you relish and savour humane Writings though never so good more than the Word of God A draught of Wine from the Vessel is more fresh and lively that Conviction which doth immediately rise out of the Word is more prevailing We suspect the mixture of Passion and private Aims in the Writings of others but when Conscience and the Word are working together we own it as coming from God himself besides those that are studying and reading and meditating on the Word have this sensible advantage that they have Promises Doctrines Examples of the Word ready and familiar upon all occasions others are weak and unsetled because they have not Scriptures ready In the whole work of Grace you will find no weapon so effectual as the Sword of the Spirit Scriptures seasonably remembred and urged are a great relief to the Soul No diligence here can be too much If you would not be unprofitable sapless indiscreet with others weak and comfortless in your selves reade the Scriptures We have sic scriptum est against every Temptation Besides you have the advantage to see with your own Eyes the Truth as it cometh immediately from God before any art of man or thoughts of their head pass upon it and so can the better own God in what you find 4. Long use and exercise doth much increase Judgment especially as it is sanctified by the Spirit of God You get an habit of discerning fixing directing guiding your ways 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 5. 14. Who by reason of use have their Senses exercised to discern good and evil As men of full age by long use and exercise of the Senses of seeing smelling tasting have acquired a more perfect knowledge to discern what food is good and wholsome and what is unwholsome so by much Attention Studying and Meditation men who have exercised the intellectual Faculty to find out the scope and meaning of the Word of God do attain a more discerning Faculty and understand better the Truth of the Word and can judge what Doctrine is true and what false and more easily apprehend
carowsing dancing all the warnings of Parents the good counsel of Tutors and Governours the grave exhortations of Ministers and Preachers will do no good upon them they are alwayes wandring up and down from God and from themselves cannot endure a thought of God of Death of Heaven of Hell of Judgment to come but when God casts them once into some grievous disease or some great trouble they begin to come to themselves and then they that would hear nothing understand nothing despised all grave and gracious counsel given as if it did not belong to them scoffed at admonitions thought the day lost in which they had not acted some sin or other when the Cross preacheth and some grievous calamity is upon them then Conscience beginneth to work and this bringeth to remembrance all that they have heard before then they come to themselves and would fain if they could come to Christ. Sharp Affliction is a sound powerfull rouzing teacher Iob 36. 8 9. And if they be bound in fetters and be holden in cords of affliction then he sheweth them their work and their transgressions that they have exceeded Grace worketh in a powerfull but yet in a morall way congruously but forcibly and by a fit accommodation of Circumstances One place more Ier. 31. 18. Truly I have heard Ephraim bemoaning himself thus thou hast chastised me and I was chastised as a bullock unaccustomed to the Yoke turn thou me and I shall be turned for thou art the Lord my God Affliction awakeneth serious Reflections upon our wayes therefore take heed what ye doe with the Convictions that arise upon Afflictions to slight them is dangerous Nothing breedeth hardness of heart so much as the smothering of convictions Iron often heated grows the harder On the other side see they do not degenerate into despair either the raging despair which terrifieth or the sottish despair which stupifieth Ier. 18. 12. They said there is no hope but we will walk after our own devices and we will every one doe the Imagination of his evil heart The middle between both is an holy sensibleness of our condition which is a good preparation for the great duties of the Gospel The work of Conversion is at first difficult and troublesome but pass over this brunt and all things will be sweet and easie the bullock at first yoaking is most unruly and fire at the first kindling casts forth most smoak so when sin is revived it brings forth death Rom. 7. 9. For I was alive without the Law once but when the Commandment came Sin revived and I died But yet cherish the work till God speak peace upon sound terms 2. It is a great help to those that are converted already How many are reduced to a more serious lively practice of Godliness by their troubles We are rash inconsiderate unattentive to our duty but the rod maketh us cautious and diligent We follow the world not the word of God the vanities thereof take us off from minding the Promises or Precepts of the word till the affliction cometh In short there is none of us so tamed and subdued to God but that we need to be tamed more We are all for carnal liberty there is a wantonness in us We are high minded earthly minded till God come with his scourge to reclaim us he chasteneth us for our profit that we may be partakers of his holiness Heb. 12. 10. Some lust still needeth mortifying or some Grace needeth exercising Our Pride needs to be mortified or our affections to be weaned from the world The Almond Tree is made more fruitfull by driving nails into it because that letteth out a noxious gumm that hindereth its fruitfulness So when God would have you thrive more he makes you feel the sharpness of affliction You have heard Plutarch's story of Iason of Choerea that had his Imposthume let out by a casual wound There is some corruption God would let out We are apt to set up our rest here and therefore we need to be disturbed to have the world crucified to us Gal. 6. 14. that the cumber of the world may drive us to seek for rest where it is only to be found and to humble us by outward defects that we may look after inward abundance that by being poor in this world we may be rich in Faith Iames 2. 5. and having nothing in the Creature we may possess all things in God 2 Cor. 6. 10. and be inlarged inwardly as we are straitened outwardly In short that we may be oftner with God God sent a tempest after Ionah Absalom set Ioab's barley-field on fire and then he came to him 2 Sam. 14. 30. Isa. 26. 16. Lord in trouble have they visited thee they poured out a prayer when thy chastening was upon them Hosea 5. 15. In their affliction they will seek me early It were endless to run out in discourses of this nature 5. The Affliction of its self doth not work thus but as sanctified and accompanied with the Spirit of God If the Affliction of its self and by its self would doe it it would doe so alwayes but that we see by experience it doth not in its self It is an evil and a pain that is the consequent and the fruit of Sin and so breedeth Impatience Despair Murmuring and Blasphemy against God as it is a legal curse other fruit cannot be expected of it but reviving terrours of heart and repinings against the Sovereignty of God We see often the same Affliction that maketh one humble maketh another raging the same Poverty that maketh one full of dependance upon God maketh another full of shifts and evil Courses whereby to supply his want No it is understood of sanctified Crosses when Grace goeth along with them to bless them to us Ier. 31. 19. Surely after that I was turned I repented and after that I was instructed I smote upon my thigh I was ashamed yea even confounded because I did bear the reproach of my youth After God had wrought a gracious change in him by his afflicting hand and Spirit working together So Psalm 94. 12. Blessed is he whom thou chastenest and instructest out of thy Law The Rod must be expounded by the Word and both must be effectually applied by the Spirit Grace is God's immediate Creature and Production he useth subservient means and helps sometimes the Word sometimes the Rod sometimes both but neither doth any thing without his Spirit 6. This Benefit though gotten by sharp Afflictions should be owned and thankfully acknowledged as a great testimony and expression of God's Love to us So doth David to the praise of God It is a branch that belongeth to the Thanksgiving mentioned v. 65. Thou hast done well with thy Servant according to thy Word The first of this octonary We are prejudiced against the Cross out of a Self-love a mistaken Self-love we love our selves more than we love God and the ease of the Body more than the welfare of the Soul and
Father I have made known unto you 3. By our constancy in Prayer and earnest Supplication to know more of the Mind of God They will not be put off with other things God gave the Spirit to the rest of the Apostles but he gave the Purse to the Son of Perdition Men may have a fit of Devotion in their Prayers but their general Course is not answerable Matth. 6. 33. First seek the Kingdom of God if we seek it in good earnest we shall shew it in our Conversations and Demeanours Prov. 4. 7. Wisdome is the principal thing therefore get Wisdome and with all thy getting get Understanding This must be the chiefest thing that beareth sway in our Endeavours that we may know more of God's Mind in following our Suits uncessantly we must not be put off though God giveth other things you must not cease your Importunity Lord I expect something else from thy Goodness see Psalm 119. 132 133. Look upon me and be mercifull unto me as thou usest to doe to them that fear thy Name Order my steps in thy Word and let no Iniquity have dominion over me And Psalm 27. 7. Hear me O God when I cry with my voice have mercy upon me and answer me If we do not suffer this Desire to languish and die but still it be recommended to God daily my business is rightly to understand and perfectly to doe thy Will this is my one and great Request which I will ever and ever urge I cannot give over this Prayer till thou beest all in all and shewest me the utmost of thy Bounty We desire many things but we are soon put out of the humour as Children that seem passionately and pettishly to desire a thing but by presenting other things to them they are diverted and stilled but 't is not so with God's People As Naomi said of Boaz Ruth 3. 18. For the man will not be in rest until he have finished the thing this day So a Child of God will not be satisfied till his Desire be in some measure accomplished Secondly In what manner we should pray 1. With Earnestness slight Prayers bespeak their own denial Prov. 2. 1 2 3 4 5. My Son if thou wilt receive my Words and hide my Commandments with thee So that thou incline thine ear to Wisdome and apply thine heart to Understanding yea if thou cryest after Knowledge and liftest up thy voice for Understanding If thou seekest her as Silver and searchest for her as for hid Treasures Then shalt thou understand the Fear of the Lord and find the Knowledge of God 2. With Confidence he is wont to doe it for you Ask nothing contrary to his Nature we should come with a confidence of speeding there is in him a propensity and inclination to help us What would ye doe to an hunger-bitten Child if he cometh to you for a Knife or an Apple you would deny him them but not Meat to satisfy his hunger If for Bread to play with or Meat when he hath enough you would deny him not gratify his Fancy if he come to be taught his Book you would readily hear him So when we come not for temporal Things but spiritual Comforts when spiritual Comforts are not asked out of course and for forms sake yea not onely for Comforts but necessary Grace to doe his Will surely it cannot be that he should cast off them that love him and would fain be conformed to his Will that come humbly and long and pray and seek for his Grace 3. That this Confidence must be Evangelical he sets before his Eyes God's Goodness or Readiness to be gracious to all that call upon him so that all the hope we have to prevail should not be taken from any thing in us but something in God himself We must expect and ask Blessings from God for God and because of God's sake it is not for any good we deserve or have done or can doe that God taketh care of his weak foolish Children but for the glory of his Name his Grace and constant Goodness God is our Fountain our Reasons are his Goodness our End his Glory This is the true way of addressing our selves to God deprecating Sins for which he may harden us and remembring his Mercies on which we ground our Hope So doth David Psalm 25. 5 6. Lead me in thy Truth teach me for thou art the God of my Salvation on thee do I wait all the day Remember O Lord thy loving kindnesses and thy Mercies for they have been ever of old His eternal Love is assigned as the cause of all Psalm 23. 3. He leadeth us in paths of Righteousness for his Names sake Thirdly What should be the Grounds and impelling Principle of Prayer 1. A strong bent to please God and that all your Affections and Actions may be ordered so as to be acceptable in his sight Those that stand in awe of God are loth to offend him they may expect Direction and Light in all difficult Cases Psalm 25. 12. What man is he that feareth the Lord him shall he teach in the way that he shall choose Vers. 14. The secret of the Lord is with them that fear him and he will shew them his Covenant 2. A desire to injoy him for these things are valuable as they lead us to God Our solid Joy lieth not in outward things but in our Communion with God Psalm 139. 24. Lead me in the way everlasting And Psalm 73. 24. Thou shalt guide me by thy Counsel and afterward receive me to thy Glory Their Business is to be happy hereafter and well guided here that they may attain that Happiness Now there is an inseparable Connexion between our walking in the time of this Life and receiving into Heaven after this Life and he that is resolved to walk by the Rule of God's Direction may promise himself to be received into Glory after his Journey is ended So Psalm 43. 3. Send out thy Light and thy Truth to lead me to thy holy Hill They would fain take the nearest way to Heaven and follow God's Counsel in all things We have his Word continually to guide us in this way but we need also the assistance of his Spirit The promised Rest is much in their Eye and doth mightily prevail with them they would have God to be their Guide here that he may be their Rest hereafter SERMON LXXIX PSAL. CXIX 71. It is good for me that I have been afflicted that I might learn thy Statutes THE Context speaketh of Afflictions by occasion of Persecutions The Proud had forged a lie against him and involved him in many Troubles when in the mean time their heart was as fat as grease They wallowed in Ease and Pleasure but David kept right with God and yet his Afflictions do not cease God doth not presently take away Opposition because of our proud unhumbled unmortified Spirits though we hold fast our Integrity for the main therefore he comforteth himself in his
Life 1 Pet. 1. 23. He hath begotten us not by corruptible but incorruptible Seed c. Iames 1. 18. He hath begotten us by the word of Truth 2 Pet. 1. 4. To us are given great and precious Promises that we might be made partakers of the divine Nature John 17. 17. Sanctify them through thy Truth thy Word is Truth All this is said of the Word 't is the means to sanctify us the immortal Seed the beginning of the New life the divine Nature to make us live after a God-like manner therefore 't is better than thousands of gold and silver A Child of God findeth a greater Treasure in one Chapter of the Bible than worldly Men in all their Lands and Honours and large Revenues A poor Christian meeteth with more true Gain in a Sermon than others can in their Trades while they live God begetteth him at first by the Word of Truth and giveth him there the supply of the Spirit therefore be swift to hear much in reading and meditation day and night Oh there is the true Treasure the Pearl of price there their Souls become acquainted with God 2. It directeth us and keepeth us from being carried away with every deceit of Sin Psalm 119. 105. Thy word is a light unto my path and a lamp unto my feet Here are Directions for all Cases here is a general Direction 't is a light to our path and sheweth us what to doe in particular Actions 't is a lamp to our feet So 133 verse Order my steps in thy word and let no iniquity have dominion over me 'T is the Word prevents the reign of any one Sin To have a sure Rule to walk by in the midst of so many Snares and Temptations is a greater favour than to injoy the greatest affluence of worldly Felicity 3. It supporteth us in all our Afflictions and Extremities All the Wealth in the World composed and put together cannot yield us that true Contentment and Satisfaction which the Word of God doth to the obedient Soul Wealth cannot allay a grieved Mind nor appease a wounded Conscience The Word directeth us where we may find rest for our Souls Ier. 6. 16 Goe ask for the good old way and you shall find rest for your Souls We lose our selves in a maze of Uncertainties till we come to the Word of God Mat. 11. 28. Come unto me all you that are weary and heavy laden and you shall find rest for your Souls here is ease for the great wound and maim of Nature The great maim of Nature is Sin now where shall we have a Plaister for this Sore but onely in the Word of God So for particular Afflictions Rom. 15. 4. That ye through the patience and comfort of the Scriptures might have hope Comfort is the strengthening of the Mind or the fortifying the Mind when 't is vexed and weakened with doubts fears and sorrows I had fainted in my Affliction unless thy word had quickened me Psalm 119. 50. The Comforts of the World appear and vanish in a moment cannot firmly stay and revive the Heart every blast of Temptation scattereth them Philosophy and natural Reason cannot give us true ground of Comfort that was it they aimed at how to fortify the Soul and keep it quiet notwithstanding Troubles in the Flesh but as they never understood the true ground of Misery which is Sin so neither the true ground of Comfort which is Christ. That which Man offereth cannot come with such power and authority upon the Conscience as that which God offereth and bare Reason cannot have such an efficacy as divine Testimony and the Law of God's Mouth This Moonlight rotteth before it ripeneth Fruits but the Word acquainteth us with Christ who is the Foundation of Comfort with the Spirit who is the efficient cause of Comfort with the promise of Heaven which is the true matter of Comfort with Faith the great Instrument to receive it 3. Let us look to the Duration there is a vanity and uncertainty in all these outward things they soon take the wing and leave us in sorrow If they continue with us till death then they have done all their work Wealth may bring you to the Grave but it can stead you no farther then Wealth is gone but Horrour doth continue Luke 16. 24. Son in thy life time thou enjoyedst thy good things these good things are onely commensurate with Life Sometimes they do not last so long but when we must leave the World and lanch out to those unknown Regions Iob 27. 8. how miserable shall we be Worldly Comforts will fail us when we have most need of them as Ionah's Gourd when the Sun scorched him So in the hour of Death what will Bags of Gold doe then but now on the other side Wisdome is better than Gold and Silver because with her are durable Riches and Righteousness Prov. 8. 18 19. therefore my fruit is better than gold yea than fine gold and my revenue than choise silver If a man would labour for any thing labour for that which is Eternal Iohn 6. 27. No Treasure can be compared to eternal Life and this the Word assureth us of II. Let us now come to examine why the Children of God value it so 1. Because they are enlightned by the Spirit when others have their Eyes dazzled with an external splendour and their Judgment is corrupted by their Senses 'T is not Ignorance undoes the World so much as want of spiritual Prudence spiritual and heavenly Things can onely be seen in the light of the Spirit without which we can neither discern the truth or worth of them in order to choice 1 Cor. 2. 14. The natural man receiveth not the things of the Spirit and therefore till we have this illuminating and sanctifying Light of the Spirit we shall not make a good Choise for our selves Eph. 1. 17 18. The Apostle prayeth That the Lord would give you the spirit of Wisdome and Revelation The eyes of your Understanding being inlightened that ye may know what is the hope of his Calling and the riches of the glory of his Inheritance in the Saints That saving Knowledge of divine Mysteries which causeth us to prefer and choose them above other things comes from the spirit of Wisdome and Revelation otherwise in seeing we see not There is a perfect contradiction many times between speculative and practical Knowledge the common Wisdome and Knowledge of divine Mysteries is a Gift that cometh from the Spirit much more this spiritual discerning 2. They are affected with their true Necessities Our real Necessities are the Necessities of the Soul bodily wants are more urging and pressing upon us but these are more dangerous therefore Gold and Silver which supplieth our bodily Necessities is not so welcome to them as the Law of God's Mouth which provideth a remedy for their Soul defects How to be justified how sanctified is more than what shall we eat and drink and wherewith shall we be cloathed
have it sought out this way Ezek. 36. 37. I will yet be inquired after to do it for them So Isa. 29. 10 11. Now the Reasons are these 1. Because in Prayer we act Faith and spiritual desire both which are as the opening of the Soul Psal. 81. 10. To raise our confidence or draw forth the principles of trust 2. We ask Gods leave to apply in particular what is offered in the word in general as in the next Verse let thy tender mercies come unto me Verse 77. In every thing we must ask God leave though we have right though in possession we ask leave because we may be mistaken in our claim Thirdly It is a fit way of easing the heart and disburthening our selves Phil. 4. 6 7. When we pray most and most ardently we are most happy and finde greatest ease Fourthly God will be owned as the Author of comfort whoever be the Instrument Isa. 57. 19. in prayer we apply our selves to him the Word is a soveraign Plaister but Gods hand maketh it stick many read the Scriptures but are as dead hearted when done as when they began The spirit is the comforter we are very apt to look to the next hand to the comfort but not to the comforter or the root of all which is loving kindness in God Fourthly The Subject capable thy Servant Here we may ask the Eunuchs question of whom speaketh the Prophet this of himself or of some other man Of himself questionless under the Denomination of Gods Servant But then the question returneth Is it a word of promise made to himself in particular or Gods Servants in the general Some say the former 2 Sam. 12. 13. the promises brought to him by Nathan I incline to the latter and it teacheth us these three truths 1. That Gods Servants are onely capable of the sweet effects of his mercy and the comfort of his promises Who are Gods Servants 1. Such as own his right and are sensible of his Interest in them Acts 23. 23. The God whose I am and whom I serve 2. Such as give up themselves to him renouncing all other Masters Renounce we must for we were once under another Master Rom. 6. 17. and Matth. 6. 24. and Rom. 6. 13. 1 Chron. 30. 8. 3. Accordingly frame themselves to doe his work sincerely Rom. 1. 9. Serve with my Spirit and Rom. 7. 6. In newness of Spirit so as will become those who are renewed by the Spirit diligently Acts 26. 7. and universally Luke 1. 74. and wait upon him for Grace to doe so Heb. 11. 28. These are capable of comfort The Book of God speaketh no comfort to persons that live in sin but to Gods Servants such as do not live as if they were at their own dispose but at Gods beck if he say goe they goe They give up themselves to be and doe what God will have them to be and doe 2. If we would have the benefit of the promise we must thrust in our selves under one Title or other among those to whom the promise is made if not as Gods Children yet as Gods Servants Then it is as sure as if our name were in the promise 3. All Gods Servants have common grounds of comfort every one of Gods Servants may plead with God as David doth The comforts of the word are the common portion of Gods people They that bring a larger measure of faith carry away a larger measure of comfort Oh then let us lift up our eyes and hearts to God this day and in as broken hearted a manner seek this comfort as possibly we can SERMON LXXXV PSAL. CXIX 77. Let thy tender Mercies come unto me that I may live for thy Law is my delight THE man of God had begged mercy before now he beggeth mercy again the doubling the request sheweth that he had no light feeling of sin in the troubles that were upon him and besides the People of God think they can never have enough of Mercy nor beg enough of Mercy they again and again reinforce their Suits and still cry for Mercy after he had said let thy mercifull loving kindness be for my comfort he presently addeth let thy tender Mercies come unto me that I may live In the words we have two things 1. His request let thy tender Mercies come unto me 2. A reason to back it that I may live First the request consists of three Branches 1. The Cause and Fountain let thy tender Mercies 2. The influence and outgoing of that cause or the personal application of it to David let them come unto me 3. The end that I may live 1. The cause and fountain is the Lords tender Mercies 't is remarkable that in this and the former verse he doth not mention Mercy without some additament there 't was mercifull kindness here tender Mercy Mercy in men implyeth a commotion of the bowels at the â—…ight of anothers misery so in God there 's such a readiness to pity as if he had the same working of bowels Ier. 31. 20. My bowels are troubled for him or sound for him Now some are more apt to feel this than others according to the goodness of their Nature or their special interest in the party miserable We expect from Parents that their bowels should yearn more towards their own Children than to strangers so God hath the bowels of a Father Psal. 103. 13. Like as a Father pitieth his Children so the Lord pitieth them that fear him There needeth not much a-doe to bring a Father to pity his Children in misery if he hath any thing fatherly in him 2. The outgoing of this Mercy is begged let it come unto me where by a fiction of persons Mercy is said to come or find out its way to him 3. The effect that I may live Life is sometimes taken litterally and in its first sense for life natural spiritual or eternal 2. By a metonymy for joy peace comfort now which of these senses shall we apply to this place 1. Some take it for life naturall that he might escape the death his enemies intended to him Certainly in the former Verse he speaketh as a man under deep troubles and afflictions and in the following words he telleth us that the proud dealt perversely with him and therefore he might have some apprehensions of dying in his troubles which he beggeth God to prevent 3. Some think he beggeth Gods mercy to preserve him in life Spirituall and 3. Bellarmine understandeth it of life Eternall But I rather take it in the latter sense for joy and comfort which is the result of life where 't is vitall and in its perfection Non est vivere sed valere vita 1 Thes. 3. 8. We live if ye stand fast in the truth A man that enjoyeth himself is said to live But if we take it in this notion a double sense may be started for it may imply either a release from temporal sorrows and so the sense will be have pity
love Much work driveth them oftner to the Throne of Grace None rest in duties so much as they that have least cause Mal. 1. What a weariness is it 2. These ask more regularly therefore 't is said Psal. 37. 4. Delight thy self in the Lord and he shall give thee the desire of thy heart Why so unlimitedly Because delight in the Lord retrencheth carnall desires and moderateth earthly desires their hearts are not so set upon outward things as the hearts of other men are Iohn 15. 7. If ye abide in me and my words abide in you ye shall ask what ye will and it shall be done unto you Why doth God make so large an offer he trusteth such as keep communion with Christ. There is a conformity between their wills and ' Gods in the matter of their desire so far as we are renewed and hold communion with him their unruly lusts will be subdued and their unlawfull desires for matter manner and end be laid aside and they will acquiesce in the good pleasure of God and the most excellent things Therefore God maketh them this offer ask what ye will not that men are warranted to pray for what they will or to expect an answer in whatsoever they desire but as their delight in his Law is prevalent their wills are limited by his word and will and the Spirit in them maketh intercession according to the will of God Rom. 8. 26 27. 3. These may with most confidence ask mercy Others are excluded Prov. 28. 9. He that turneth away his ear from hearing the Law his Prayer is an abomination to the Lord. These are included 1 John 3. 22. And whatsoever we ask we receive of him because we keep his commandments and do those things that are pleasing in his sight If we refuse God speaking to us in infinite wisdom as he does in the word no wonder if God refuse us stammering foolishly in Prayer Ier. 9. 21. Men that purpose to continue in their sins shall not be heard in other things otherwise the grossest sinners may come to God to have their sins pardoned and removed and expect to be accepted and heard through Christ but the perpetuall assistance and favour of God is not given to them Such as would be heard and accepted and come with assurance of welcome and audience ought to be devoted to him to worship him to call on him 2. These are qualified to receive mercy according to the tenour of that covenant in which mercy is dispensed and magnified in the covenant of Grace or the covenant of Gods mercy in Christ Heb. 5. 9. and Heb. 10. 14. This being apt to be abused let us explain how obedience is a condition of the covenant A condition meriting and purchasing the blessings of the covenant it cannot be For God giveth the ability to obey whole and solely of his own Grace it is short of the rule and infinitely inferiour to the reward A condition applicatory whereby we apply our selves to the covenant on our part it is and therefore necessary It is a secondary condition disposing us to communion with God in and by the covenant At first we must be turned by repentance towards God through faith in the Redeemer before we receive remission of sins Acts 20. 18. Faith and Repentance are conditions of Pardon and sincere Obedience a condition of Salvation The first condition containeth a resolution of obedience for the future though we have not actually so obeyed The secondary condition that we should make good our resolution We must keep covenant as well as make covenant Faith is an entring into covenant for 't is a consent to take Christ as Lord and Saviour and constant and delightfull obedience is a constant keeping covenant Psalm 25. 10. and Psa. 103. 17 18. The making covenant was necessary for our entrance the keeping covenant for our continuance Consent to take any for King Husband Master draweth another condition after it that we carry our selves in these relations dutifully besides promising there must be performing he that is my soveraign must be obeyed There must be conjugal fidelity to the Husband and faithfull service to the chosen Master so in the covenant between us and God us and Christ. Object But you will say how then shall we take comfort in the new covenant who are so many ways faulty Answ. We must consider 1. What it exacts 2. What it accepteth 1. What it exacts To quicken us to more earnest endeavours and humble confession of failings It exacteth perfect obedience admits of no imperfection either of parts or degrees 2. It accepteth a perfection of parts there being truth of Godliness and a single-hearted inclination to observe the whole will of God then our defects and weaknesses are covered by Christ's perfect righteousness The unregenerate lye under the rule of exaction but being out of Christ are denyed the benefit of acceptation The Use Is to inform us that Petitions of mercy and the plea for new obedience are very consistent Let thy tender mercies come unto me And his argument is For I delight in thy Word Mercy is nevertheless free though the creature mind his duty for when we have done all we are but unprofitable servants Luke 17. 10. and Grace helpeth us to doe what we doe Luke 19. 18. Thy pound not my Industry And 1 Cor. 15. 10. By the Grace of God I am what I am and his Grace which was bestowed upon me was not in vain But I laboured more abundantly than they all yet not I but the Grace of God which was with me 'T was Grace to appoint such reasonable terms to accept of them though done in that sorry fashion which our frailty permitteth us to tender them to God 2. Use. To quicken us to a delightfull course of Obedience if we would have the sense of Mercy The same spirit that urgeth us to obey a sense of God's Love urgeth us also to delight in his Law The same Spirit that urgeth us to sue out the Promise urgeth also to obey the Precept 1. Consider how God hath twisted his Honour with our Interest and ordered both for his own Glory God's Interest and Honour is to be considered as well as our Salvation We must never look for such Mercy and Grace from God as shall discharge us from our duty and subjection to God or give you liberty to dishonour and disobey him No Christ redeemed us to God Rev. 5. and Luke 1. 74 75. Salvation is our benefit Obedience is Gods Right and Interest Happiness man is not averse from but he sticketh at the terms Some part of this Happiness suiteth well enough with our natural desires as Pardon and life But we care not for his Law and the Obedience we owe by virtue of it We are naturally more willing of what maketh for our selves for our comfort than what maketh for the Honour of God 2. Consider A great part of Gods first mercy is expressed in healing our natures and
that they are able to oppress their Underlings and so think they can bring to pass what they would have to be done in despight of God Now somewhat of this may be found in the People of God Psal. 30. 6 7. In my prosperity I said I shall never be moved They drink in some of this poyson are apt to rest and sleep on a carnal Pillow By this you may see that none of us have perfectly put off this sin Plato saith A man doth put it off as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it groweth out of the conquest of other sins But if we would not be proud 1. Let us pray often For in Prayer we profess our subjection and dependance Where Prayers are servent earnest frequent it argueth great humility Where rare cold unfrequent little Humility Where none no humility Seeking to God who is so excellent mindeth us of our own baseness Seeking his daily relief and succor mindeth us of the changeableness of all worldly things and the several vicissitudes of this life Psal. 10. 4. A man serious in Prayer living in a constant dependance upon God must needs be an humble man 2. Let us be contented with a little and not seek great things for our selves for Interest is the great make-bait I am sure a worldly Portion is the usual sewel of â—…ride A Worm may grow in Manna but usually 't is some worldly excellency which giveth us such great advantages here below which puffeth us up If Riches increase by the fair allowance of God's Providence we are not to grow proud of them 1 Tim. 6. 17. Charge them that are rich in the world that they be not high minded Moses saith Deut. 8. 12 13 14. Take heed when thou hast eaten and art full and thy gold and silver is multiplied lest thy heart be lifted up Our hearts are mighty apt to be lifted up by a full estate 3. If we excel in gifts and graces double caution is necessary this is a real excellency 2 Cor. 12. 7. Pride maketh us not only unthankful to God but perverse to men Prov. 21. 24. Proud and haughty scorner is his name who dealeth in proud wrath Men conceited of their gifts make their own fancy and conceit their Rule and if any thing be done that pleaseth not them they rend and tear all and trample upon the unquestionable interest of Jesus Christ to wreak their spleen It is a question Whether real Grace may make men proud Gifts to be sure may Knowledge puffeth up yea Grace through Corruption They need caution that have the great presence of God with them as to success when eminently employed in God's service Credit by worldly eminency and esteem falleth in with their services and secretly insinuates high thoughts of their own excellencies 4. Consider how much Pride hath cost us They that are proud and burdensom to other People God will pull down their Pride Isa. 13. 11. And I will punish the world for their evil and the wicked for their iniquity and I will cause the arrogancy of the proud to cease and will lay low the haughtiness of the terrible 'T is spoken of the Chaldeans who in a bravery and force offered violence to others God loveth to pull down the Pride and Insolency of Roysters that have been formidable and burdensom to other People The Lord of Hosts hath purposed to stain the Pride of all glory and to bring into contempt the Honourable of the Earth what hath God been a doing not in former but latter times 5. Consider That Christianity was sent into the world not to set up a Kingdom of power but patience Matth. 18. 4. Whosoever therefore shall be humble as this little child the same is greatest in the kingdom of heaven Luke 1. 51 52 53. He hath shewed strength with his arm he hath scattered the proud in the imagination of their heart He hath put down the mighty from their seats and exalted them of low degree He hath filled the hungry with good things and the rich he hath sent empty away 6. Who made us differ 1 Cor. 4. 7. For who made thee to differ from another and what hast thou that thou hast not received now if thou didst receive it why dost thou glory as if thou hadst not received it Who would be proud of a borrowed Garment he becometh the more in debt Nothing is ours but sin all other things are the free gift of God Shall the Wall boast it self because the Sun shines upon it or the Pen arrogate the praise of fair Writing The more we have received from God the more we are obliged to acknowledge his goodness and confess our own unworthiness 2 The Event or effect of God's Providence desired together with the reason of it That which he desired was that they might be ashamed The reason because they have dealt perversly without a cause Let us explain both 1. The Event of God's Providence prayed for That they may be ashamed that is that they may not prosper and succeed in their attempts For men are ashamed when they are disappointed and all their endeavors for the extirpation of God's People are vain and fruitless and those things which they have subtlely devised have not that effect which they propounded unto themselves Psal. 70. 3. Let them be turned back for a reward of their shame which say Aha 2. The Reason urged For they dealt perversly with me without a cause The Septuagint have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unjustly Ainsworth readeth With falshood they have depraved me It implieth two things first that they pretended a cause but 2dly David avoucheth his innocency to God and so without any guilt of his they accused defamed condemned his actions as is usual in like cases elsewhere he complaineth Psal. 56. 5. They every day wrest my words and their thoughts are against me for evil They condemned him for wicked perverted his sayings and doings Men pretend causes of their Oppression Heresie Schism Rebellion but meer malice and perversness of spirit inclines them to seek the destruction of the People of God DOCT. That when the Proud are troublesom and injurious to God's People they may boldly commend their Cause to God The Reasons 1. The Effects of their Pride are grievous to be born Now 't is well when any grief findeth a spiritual vent when it puts the Godly upon praying Philip. 4. 6. In every thing by prayer and supplication with thanksgiving let your requests be made known unto God Jer. 20. 12. O Lord of hosts that triest the righteous and seest the reins and the heart let me see thy vengeance on them for unto thee have I opened my cause We may exhibit our Bill of complaint at God's Tribunal carry the Fact thither 2. The Lord may be appealed unto upon a double account Partly as he is an Enemy to the Proud and as a Friend to the Humble Iames 4. 6. God resisteth the proud but giveth grace unto the humble And Psal. 138.
holy thoughts where they are sanctified and work the right way 1. They make us understand the Word more fully and clearly than before Vexatio dat intellectum qui tribulantur saith Luther Sacras Literas melius intelligunt securi fortunati eas legunt sicut Ovidii Carmen A full third part of the Scriptures are lost to the secure and fortunate 2. As they clear the sight so they purge the taste and give us a spiritual relish Carnal comforts cloy the spiritual appetite when they are removed from us then we taste heavenly things Psal. 94. 19. In the multitude of my thoughts within me thy comforts delight my soul. 3. They quicken the heart to our duty and so make us more aweful and watchful Psal. 94. 12. Blessed is the man whom thou chastenest O Lord and teachest him out of thy law Psal. 119. 167. My soul hath kept thy testimonies and I love them exceedingly If God write his law upon our hearts by his stripes on our backs 't is a blessed effect our happiness is to be measured by our great end which is conformity to God and enjoyment of God and therefore it doth not consist in outward comforts riches honour health civil liberty and comfortable protection but acceptance with God and enjoyment of God Now as afflictions increase grace and holiness we are the more approved of God and enjoy more of God USE Let all our Troubles drive us then to the Word of God there we shall find 1. Grounds of comfort and support 2. Hopes of deliverance 3. Quickenings to duty which being concocted by serious thoughts and blessed to us by the Spirit of God will enable us to ride out the storm chearfully and allay our cares and fears and then we shall put our selves into the way wherein God hath engaged his protection and so shall not be afraid of what man can do unto us I now come to the 79th verse Let those that fear thee turn unto me and those that have known thy testimonies When troubled by the wicked he prayeth for the help and comfort of the godly there is an elegant Allusion between the two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the proud be ashamed And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the godly be turned to me that is let them desert the society of these proud men and join to me In these words God's People are described by a double character 1. Those that fear thee 2. Those that have known thy testimonies David's Petition concerning those that they may turn to him I shall deliver the importance of these words in certain Propositions 1. Observe the Godly are described by two Properties the fear or worship of God and the knowledge of his Word These are Godly who fear to offend God and have the sound knowledge of his Will these are fittest for God's use in the general and for David's use in the particular condition in which he was For God's use Fear and knowledge do make up a godly man Knowledge without fear breedeth presumption and fear without knowledge breedeth superstition and blind Zeal as a blind Horse may be full of mettle but is ever and anon stumbling Knowledge must direct fear and fear must season knowledge then it is an happy mixture and composition Deum cognoscere colere to know God and worship him is the whole duty of man saith Lactantius When we know God's Testimonies so as to regard love and believe them and dare not dispense with our duty to him for all the world this is a good frame our knowledge and fear of God must be according to his Word And these were fittest for David's case fit comforters and strengthners of the Godly in persecution There are many whom we cannot exclude from all fear of God who yet know not his Testimonies run into Error darken and blemish a good cause but those that know and fear understand their duty and are loth to violate it with these should our Souls close Well then David doth in effect say Those whom thou hast joined to thy self let them join to me they will acknowledge the equity of that cause which God owneth and will converse with him whom thou disdainest not to take into favor because they reverence thy Providence and are taught out of thy Testimonies and so weighing the cause as well as regarding the event will be sooner won to the Truth when God sheweth mercy to his People other godly ones will be allured to join themselves to those whom they find to be so dear to God 2. Friendship and fellowship with such godly ones is a great blessing partly as it conduceth to mutual spiritual strength Rom. 1. 12. That I may be comforted together with you by the mutual faith both of you and me 'T is a comfort to see our Father's children wherever we come and to behold their Faith Zeal Self denial Mortification the Godly are a strength to one another in evil times Mal. 3. 16. Then they that feared the Lord spake often one to another There are many advantages attend the communion of Saints their very sight and presence is a confirmation to us many times that temptation befalleth us which befel Elias we think we are left alone 1 Kings 19. 10. That Godliness is gone out of the world To have company is an encouragement but we have not only company but help every one hath his peculiar gift to help others 1 Cor. 12. one hath quickness of parts but not so solid a judgment another is solid but not of so ready present and good utterance one is zealous but ungrounded another well-principled but timorous 1 Cor. 12. 21. The eye the knowing man cannot say to the hand the active man in God's cause I have no need of thee All have their use by mutual gifts and graces to profit one another as the curtains of the Tabernacle were coupled to one another by loops Exod. 26. 3. or as a body fitly joined and compacted by that which every joint supplieth Eph. 4. 16. Every Christian hath need of anothers help And partly as it conduceth more to publick safety and honour Philip. 1. 27 28. Only let your conversation be as becometh the gospel of Christ that whether I come and see you or else be absent I may hear of your affairs that ye stand fast in one spirit with one mind striving together for the faith of the gospel And in nothing terrified by your adversaries which is to them an evident token of perdition but to you of salvation and that of God When the members are cut off the body is less powerful Acts 4. 33. And with great power gave the apostles witness of the resurrection of our Lord Iesus When they were met with one heart And the Apostle prayeth Rom. 15. 5 6. Now the God of patience and consolation grant you to be like minded one towards another according to Iesus Christ. That ye may with one mind and one mouth glorifie God even the
this sound heart that doth inseparably cleave to God in all things 1 Chron. 22. 19. Now set your hearts to seek the Lord God of your fathers This is the Obediential Bent when the heart is set and fixed so David speaketh of it Psal. 119. 112. I have inclined my heart to perform thy statutes always to the end When the heart is poized this way not compelled by outward force but inclined and this always not by fits and starts Many have good motions and temporize a little but their righteousness is like the morning dew Many approve what is good and condemn themselves for not doing of it but their hearts are not inclined nay further they can wish it were better with them but the heart is not swayed and over-powred by Grace Here is the ground of a cheerful Uniform and constant Obedience when we do not force our selves now and then to good actions but the heart hath an habitual tendency that way Fourthly There is required that the affections be purged and quickned these are the vigorous motions of the Will and therefore this must be heedfully regarded purged they must be from that carnality and fleshliness that cleaveth to them This is called in Scripture the circumcision of the heart Deut. 30. 6. The Lord thy God shall circumcise thy heart to love the Lord thy God with all thy heart and with all thy mind that thou may'st live 'T was figured in the cutting of the fore-skin or the circumcision of the flesh which because it was an action done with pain sometimes noteth the humbling of the heart and soul affliction Lev. 26. 41. But because it was done not only with pain but the fore-skin was cut off so it noteth the purging the heart from that fleshliness and carnality that cleaveth to us Acts 15. 9. Purifying their hearts by faith Sin is wrought out more and more by the blood of Christ applied to the Conscience And sometimes this is expressed in Scripture by plowing up the fallow ground Jer. 4. 4. There are perverse inclinations like Bryars and Thorns that grow in us and the strength of vile affections now unless these be abated and broken we shall soon be transported by them 'T is an allusion to ground broken up for tillage till the ground be plowed and the noisom weeds destroyed the good seed will not grow 2dly the affections must be quickned acted and set a work by the love of God Gal. 5. 6. Prepared ready to serve the Lord Eph. 2. 20. Amor meus est pondus meum Love and delight in God's ways go together Thus much of the nature of the sound heart Secondly Let me now come to shew you the value and worth of this Priviledge 't is a great blessing that will appear by two things 1. The Respect that God hath to it 2. The Evil it freeth us from That I be not ashamed 1. The Respect that God hath to it This is the thing that God delights in and looks after 1 Chron. 29. 17. I know also my God that thou triest the heart and hast pleasure in uprightness He can discern integrity and preferreth it before all manner of service and pomp in worship that is yielded to him Now this delight of God is not only in the thing itself in the uprightness but in the persons of the upright upon account of their uprightness so Prov. 11. 20. The upright is his delight That person that is upright for the main though otherwise he hath many failings is of great esteem with God But can the holy God delight in any of the sinful sons of Adam Before the Fall God rejoiced in us as in the work of his hands but since Sin marr'd us and defiled us how can God take pleasure in us The love of good Will may fall upon sinful unworthy Creatures but the love of Complacency cannot fall upon these A fit Object the Sinner is not and exactly perfect none can be there is therefore a middle person the upright and sincere man And this delight of God passeth from the person to his actions The prayer of the upright is his delight Prov. 15. 8. Alas our Prayers are as our Persons poor slender things at the best yet a little findeth acceptance with God 't is welcome for the person's sake who is accepted in Christ. Now how will God manifest this delight in his Providence 2 Chron. 16. 9. The eyes of the Lord run to and fro that he may shew himself strong in the behalf of those whose hearts are upright with him He looks up and down in the world to find out such persons to do them good that he may employ all his power and grace for them so God shews it in his Word God's work is to assure them of a blessing Micah 2. 7. Do not my words do good to them that walk uprightly There he comforts and strengthens and revives their hearts He doth not only speak good but doth good to them that walk uprightly Nay that 's not all but by his Spirit and internal Grace he doth more encourage them and renew strength upon them in their way to Heaven Prov. 10. 29. The way of the Lord is strength to the upright The more they walk with God the more easie and sweet they find it so to do So that if all these Promises will encourage us we had need to look after this sound heart What honor and esteem soever others purchase with men these obtain favor with the Lord and are more regarded in all his dispensations 2. Let us come to the evil it freeth us from in the argument of the Text That I may not be ashamed They whose hearts are not sound with God one time or other they shall be put to shame but others shall be kept from this effect which is so grievous to nature Let me open this A man may be ashamed either before God or men our selves or others First Before God either in our addresses to him at the Throne of Grace or when summoned to appear at the last day before the Tribunal of his Justice 1. If you understand it of our present approach to him we cannot come into his presence with confidence if we have not a sound heart 1 John 3. 21. If our hearts condemn us not then have we boldness towards God We lose that holy familiarity and chearfulness when we are unbosoming our selves to our heavenly Father when our hearts are not sound An unsound heart through the consciousness of its own guilt groweth shie of God and stands aloof from him and hath no pleasure in his company But when we sincerely set our selves to keep a good conscience in all things we have this liberty towards God though our failings humble us yet they do not weaken our confidence of our Father's mercy St Paul thought himself a fit object of others Prayers upon this account Heb. 13. 18. Pray for us for we trust we have a good conscience willing in all things
Isa. 26. 8. Yea in the way of thy judgments O Lord have we waited for thee c. Our affections are bribed when desired comforts are presently obtained God will see if we purely love him 4. For a close to this Point Our Sufferings are like to be long I speak not as determining but to awaken a Spirit of Prayer that they may be shortned when Christ made as if he would go farther they constrained him to tarry Luke 24. 28 29. These are sad symptoms of it First When Reformation is rejected and Corruptions are setling again upon their own Base Hos. 7. 1. When I would have healed Israel then the iniquity of Ephraim was discovered c. Ezek. 24. 13. In thy filthiness is lewdness because I have purged thee and thou wast not purged thou shalt not be purged from thy filthiness any more till I have caused my fury to rest upon thee This Crime is not only chargeable on them who opposed the Reformation but on those who by multiplied Scandals dishonoured the Cause of God Instance in Papists in Queen Maries time who got in by fraud and violence not by miscarriage of the Protestants Then 't was sharp 〈◊〉 short ours is like to be tedious and long 2dly When our Deliverance is liâ—…ly to prove a mischief and a misery when we are not prepared to receive it God will not give us things for our hurt And we may fear as much from our Brethren our mutual bickerings as from Enemies when God promises Restauration he promiseth Unity Zeph. 3. 9. For then will I turn to the people a pure language that they may call upon the Name of the Lord to serve him with one consent Zech. 14. 9. And the Lord shall be King over all the earth in that day shall there be one Lord and his Name one The Dog is let loose when the Sheep scatter 3dly When there is a damp upon the Spirit of Prayer and Men give over seeking to God for deliverance as an hopeless thing God is near when the Spirit of Prayer is revived Ezek. 36. 37. Thus saith the Lord God I will yet for this be enquired of by the house of Israel to do it for them I will increase them with men like a flock And Jer. 29. 12 13. Then shall ye call upon me and ye shall go and pray unto me and I will hearken unto you And ye shall seek me and find me when ye shall search for me with all your heart Dan. 9. 19 â—…0 and Psal. 10. 17. Lord thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine ear to hear Et passim Alibi 4thly When God is upon his Judicial Process and there is not any course taken to reconcile our selves to him God hath been judging his People judging the Nation wherein they live Judgment began at the House of God what notable Humiliation and Reformation hath it produced there There is God's whole work to be done upon Mount Sion If. 10. 12. What fruit of all those terrible Judgments Incorrigibleness sheweth our Stripes will be many our Judgments long 5. When Dispensations tend to the removing of the Candlestick or look very like it Rev. 2. 5. Remember therefore from whence thou art fallen and repent and do the first works or else I will come unto thee quickly and will remove thy candlestick cut of his place except thou repent That is done either by destroying Judgments taking away the subject matter of the Church or by their own Apostasie and spiritual Fornication or sad Errors and Confusions ill treatment of God's People opposing his Interests by his Enemies and the sinful Miscarriages and Apostasies of professing Friends will help to wear out an unthankful murmuring Generation II Doct. When Salvation is delayed or Deliverance long a coming the Soul fainteth I shall shew 1. The Nature of this Fainting 2. The Causes of Fainting 3. The Kinds of Fainting 4. The Considerations which may preserve us from Fainting 1. For the Nature of this Fainting Here we must inquire what is meant by the Fainting of the Soul Fainting is proper to the Body but here it is ascribed to the Soul as also in many other places the Apostle saith Heb. 12. 3. Lest ye be weary and faint in your minds Where two words are used Weariness and Fainting both taken from the Body-Weariness is a lesser Fainting a higher degree of deficiency in weariness the Body requireth some rest or refreshment when the active power is weakned and the vital spirits and principles of motion are dulled but in Fainting the vital power is contracted and retireth and leaveth the outward parts liveless and sensless When a Man is wearied his strength is abated when he fainteth he is quite spent These things by a Metaphor are applied to the Soul or Mind A Man is weary when the Fortitude of his Mind his moral or spiritual strength is broken or begins to abate when his Soul sits uneasie under Sufferings But when he sinketh under the burden of grievous tedious or long Affliction then he is said to faint when all the reasons and grounds of his comfort are quite spent and he can hold out no longer 2. The Causes of Fainting The Fainting of the Body may arise either from Labour Sickness and Travel or else from Hunger and Thirst. So the Fainting of the Soul is either first from the tediousness of present Pressures or 2dly from a fervent and strong desire First From the tediousness of present Sorrows and Pressures as Jer. 8. 18. When I would comfort my self against my sorrow my heart fainteth within me And why because of the length of their Afflictions ver 20. The harvest is past the summer is ended and we are not saved Sorrow doth so in vade their spirits that they are by no means able to ease themselves expectations of this side and that side are cut off they long look for help and relief but none appeareth So Lam. 1. 22. My sighs are many and my heart is faint They are overwhelmed with grief and cannot bear up with any courage 2dly It may be caused by a fervent and strong desire Psal. 84. 2. My soul longeth yea even fainteth for the courts of God Vehement desires cause a languor So 't is taken here 't is long O Lord that I have waited and attended with great desire for deliverance from thee Those who vehemently desire any thing are apt to faint Where Love is hot Desire cannot be cold The benefit of the Church liberty to serve God do strongly move the Saints yea the Spirit of God increaseth the vehemency of these motions For he maketh intercession for the saints with sighs and groans that cannot be uttered Rom. 8. 20. He concurreth to the vehemency of the desire but the fainting is from our selves from our weakness The Soul is so earnestly fixed in the expectation of God's salvation that it can no longer keep any equal tenour so that this Fainting
innocency The Flesh is importunate to be pleased and therefore when it meeteth not with desired satisfaction we are apt to question all and to cast off the fear of God and all regard of his service Mal. 3. 14. Ye have said It is in vain to serve God and what profit is it that we have kept his ordinance and walked mournfully before the Lord of hosts When Temptations are sore and Afflictions tedious thoughts of so horrid a complexion may float in our minds These are the distempers which are incident to those who have been long afflicted and are often disappointed in the issue which they expect Thirdly That this should not be David omitted not his duty for all this though his Troubles were long and tedious How great soever our Tryals be they should not weaken our love to God and our respect to his Word God's Precepts must not be forgotten though we are withered and dryed up with sorrows as a Skin-bottle is shrivel'd in the smoke 1. Because then we plunge our selves into a greater Evil if we fall into Sin because of Trouble and Affliction and so make our condition so much the worse Iob's Friends charged this upon him that he had chosen Sin rather than Affliction Iob 36. 22. When he would rather give way to Impatience than patiently bear what God had laid upon him Many are so transported with their pains and grievances that they care not what they say or do as if they were loosed from all bands of duty On the contrary 't is said of Moses Heb. 4. 25. Chusing rather to suffer afflictions c. The least Sin is worse than the greatest Suffering Suffering is an offence done to us Sin is an offence done to God By suffering we lose some worldly comfort but by sinning hazard the favor of God Suffering is only an inconvenience to the bodily or animal life Sinning bringeth a blot and blemish upon the soul. The sinful state is far worse than the afflicted And therefore how calamitous soever our condition be we must take great care it be not sinful Wormwood is bitter but not Poyson 2. A sincere love to God will make us adhere to him when he seemeth to deal most hardly with us Among all his corrections God hath not a Rod smart enough to drive away a gracious and loving soul from himself Psal. 44. 17. All this is come upon us yet have we not forgotten thee nor dealt falsly in thy covenant God is the same and his ways are the same though his dispensations be changed so different a thing it is to love the ways of God upon foreign and upon intrinsic and proper reasons and the intent of such dispensations is to put us upon tryal what be our reasons and motives why we love God and his ways and whether our love be strong enough to encounter with difficulties whether it can overcome Temptations from sense and the world Till all probabilities be spent and our afflictions grow long and tedious we are not tryed to the purpose Our Covenant Vow to God bindeth us to own him in all conditions whatever our portion be in the world 3. By forgetting God's Precepts we put away our own comfort from our selves and make our afflictions the more grievous Take the word Precepts either strictly for his Commandments or Statutes or more largely as it may also include his Promises If any faint and fail in Trouble 't is because they trust not the Promises or keep not the Commandments of God these two mutually strengthen one another If you would not have your Faith broken labour to keep the Commandments In the 166 Verse of this Psalm I have hoped for thy salvation and done thy commandments And if you would keep the Commandments confirm your Faith in the promises of forgiveness of Sin of God's Providence and eternal life For if thou canst believe these no pleasure or pain shall make thee forsake thy obedience Psal. 130. 4. A Child of God dareth not warp and turn away from God in part or in whole nor slacken any part of his diligence in God's service Faith in God's Promises breedeth obedience and obedience confirmeth Faith in God's Promises We apprehend Promises to check that sensitive lure which would entice us from God and our obedience to him A greater benefit is offered to counterbalance the baits and troubles of the Flesh. The more we obey the Precepts the more we believe the Promises for together with our obedience our confidence and sound comfort increaseth so that to forget the Word is to throw away our strength from our selves 4. Afflictions rightly improved are a means to make us remember God's Precepts rather than to forget them Heb. 12. 11. The baits of the flesh are removed that the spirit may be more at liberty 2 Cor. 4. 16. God seeth fit to afflict the bodies of his People sometimes The body being in good plight is a clog to the soul therefore they are withered and wrinkled that the soul may thrive the more Our worldly Portion is blasted that our heavenly Treasure may be increased When we are at full we wax wanton neglectful forget his Precepts now that we may remember them the more God sendeth such afflictions which sit near and close The Moon is never Eclipsed but when 't is at full so many have Eclipsed the glory of the spiritual life when full and at ease therefore in afflictions we should not forget his Word 1. USE Is to reprove us who are so soon discouraged in the ways of God If we suffer but a little Sickness and a little Trouble and Contempt in the world a little loss of Honour and Interest the mocks and scorns of foolish men we cannot bear it but murmur and are impatient David could submit himself to the Lord and find sweetness in the Word though he were like a bottle in the smoke Few now adays suffer any great matter for Christ surely when God's People have endured harder things we should be ashamed of our tenderness Were we only appointed to escape the afflictions and inconveniences of our Pilgrimage And must God make a new way to Heaven for our sakes wherein we shall meet with no difficulty in our passage or rather in defiance of all sense would we abide here for ever and flourish in ease and plenty and never see change No It becometh us betimes to prepare for the Cross None so strong now but they shall wither so ruddy and beautiful but their Beauty shall consume as a Moth nor so happy and flourishing in honour and esteem but they will be laid aside as a dryed withered bottle We must look to have our turn and bear it patiently 2. Let us not for any Afflictions and Troubles whatsoever abate of our zeal and diligence and respect to God's service First 'T is not obedience to God's Precepts or Godliness that is the cause of our Sufferings and Chastenings but our Sin and Folly Micah 2. 7. Are these his doings
will not fear what man shall do unto me And Psal. 121. 4. Behold he that keepeth Israel shall neither slumber nor sleep In both there is a negative Gradation his Eye-lids try the Children of Men the Lord waketh for us all Secondly That usually he doth protect his People against the Plots of the Proud and bringeth the Mischief they intend to others upon their own heads Job 15. 35. They conceive mischief and bring forth vanity and their belly prepareth deceit But to keep the Notion of the Text. Psal. 7. 15. He made a pit and digged it and is fallen into the ditch which he made Psal. 9. 15 16. The Lord is known by the judgment which he executeth the wicked is snared by the work of his own hand They are sunk down into the pit they digged in the net which they hid is their own feet taken So Psal. 35. 7 8. For without cause have they hid for me their net in a pit which without cause they have digged for my soul. Let destruction come upon him at unawares and let his net that he hath hid catch himself into that very destruction let him fall And Psal. 10. 2. Let them be taken in the device they have imagined And Psal. 57. 6. They have prepared a net for my steps my soul is bowed down they have digged a pit before me in the midst whereof they are fallen themselves All these places shew how usual it is that their devices do not succeed yea that the wicked cannot take a nearer course to ruine themselves than to seek the overthrow of God's Church and People All their Machinations turn to their own loss and the Mischief they design to others falls constantly on themselves As a Stone thrown up or an Arrow shut up against Heaven returneth upon the head of him that throweth it Their Acts and Attempts of hurting others are converted to their own ruine and destruction seizeth upon them by that very means by which they thought to bring it upon other Men. This God doth partly as they are proud as they despise God and his People Psal. 10. 4. The wicked through the pride of his countenance will not seek after God God is not in all his thoughts They are so confident of all they design that they will not so much as call upon God for a blessing this is so firmly laid that all things shall succeed They will not seek after God through the pride of their countenance or suppose they should pray 't is but as Balaam offering sacrifice to entice God to curse his own people The Lord tells us Prov. 21. 27. The sacrifice of the wicked is an abomination how much more when he bringeth it with a wicked mind Partly because of God's care and respect to his People The poor committeth himself unto thee thou art the helper of the fatherless Psal. 10. 14. He trusts his All with God who is the Patron of the innocent and oppressed USE To direct us to carry the Cause to God as David in the Text. Psal. 83. 2 3 4. For lo thine enemies make a tumult and they that hate thee have lift up the head They have taken crafty counsel against thy people and consulted against thy hidden ones They have said Come and let us cut them off from being a Nation that the name of Israel may be no more in remembrance You must make the Lord the Party still against the wicked So Psal. 37. 12. The wicked plotteth against the just and gnasheth upon him with his teeth The wicked plotteth but do the just countermine him No the Lord interposeth he laugheth at him 'T is a mighty support to the soul to oppose his Justice to their wickedness his Omnipotency to their power his Wisdom to their craft his Love to their enmity They are in God's hands and cannot stir without him as if one designed to poyson me but cannot do it without my Fathers consent Wicked men are full of their boasts but their brags and threats are but as the brags of a man on the Scaffold who is ready to be executed Their day is coming 2dly When God doth so it must be acknowledged with thankfulness and praise yea though an old mercy Micah 6. 5. The Godly are preserved though there be Pits digged for them surely such experiences ought much to engage his Peoples hearts to him for it sheweth how mindful he is of their safety and welfare Blessed be God that yet we subsist that their devices are disappointed and their designs brought on them what they had projected against others Fourth Point That God's Law forbiddeth all Ungodly Treacherous Designs Attempts and Actions As contrary to Justice To design mischief and treachery against the life of any is the guise of wicked men As contrary to Sincerity and Godly Simplicity 2 Cor. 1. 12. For our rejoycing is this that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our conversation in the world and more abundantly to you wards Crafty and subtile dealings consenteth not with those that profess to direct their ways by the Word of God As contrary to Charity and Mercy which we owe to all men How God hath guarded the life of the innocent by his Precepts and what a base perverse spirit is it to dig Pits for them USE Here is some plea for Religion 'T is not Feralis Superstitio Tantum Religio potuit suadere malorum It is not a false unnatural unkind Superstition when men under pretence of it commit such evils digging Pits laying Mines and Barrels of Gunpowder that Religion should persuade aâ—…l this The world thinks that Religion is a sowr superstition that it makes men ill natur'd no it is the peaceable and meekest thing that can be A false Religion indeed efferates the mind begets a bloody spirit Jud. 11. Gone in the way of Caâ—…n in the way of blood and murther They that have either a false Religion or are false in the true Religion indeed they are ill-natured and possest with a rough spirit unfit for humane society The true Religion which God hath established in his Law is the meekest thing in all the world Fifth Point That the Innocent should not be much troubled to be maligned and hated by them who contemn Gods Laws Why For their Wickedness Fraudulency and Cruelty is a certain Prognostick of their ruine The more their sins are aggravated their judgment cometh the sooner God's Law is wronged as well as our Interest endangered 'T is a great ease to the Conscience of the Godly that they dig Pits for us without a cause Psal. 35. 7. The most Godly and Innocent may have Pits digged for them It enencourageth us in our Addresses to God that we have no Enemies but those who are Enemies to God also and his ways and the most wicked men are most violent against Godâ—…s people Who was it first raged against the Christians but Nero and what a Beast
quite the contrary way They see the mercy of God that the things of Nature keep ordinarily one constant course and are not terrified with the frequent change thereof yea they are thereby confirmed in the belief of the Lord's constancy and faithfulness But men in love with their lusts make a woful use of this consideration hardning themselves in their conceit that there shall never be a change and so sin more securely See the like in other things 1 Cor. 7. 29. 1 Cor. 15. 32. Iude 24. Rom. 6. 2. 2 Sam. 7. 2. with Haggai 1. 2. 1 Sam. 3. 18. 2 Kings 6 33. USE 2. When ever you look to Heaven remember that Within you have a God who hath fixed his residence and shewn his glory there and made it the seat both of his mercy and justice You have also there a Saviour who after he had dyed for our sins sate down at the right hand of Majesty to see his promises accomplished and by his word to subdue the whole world There are Angels that fulfil his commandment hearkning to the voice of his word Psal. 103. 21. There are glorified Saints who see God face to face and dwell with him for evermore and came thither by the same Covenant which is propounded to us as the Charter of our peace and hope Without we see the Sun and Moon and all the heavenly Bodies move in that fixed course and order wherein God hath set them And will God shew his constancy in the course of Nature and be fickle and changeable in the Covenant of Grace wherein he hath disposed the order and method of his mercies USE 3. To cure our Unbelief by considering how God's Grace is setled in the Covenant so as to leave no cause or occasion of doubting or suspecting the truth and certainty of those blessings which he hath promised us And shall we live in jealousie as if we were not upon such sure terms with God If we transact with another about certain benefits the Transaction may prove to no purpose if the matter about which we contract with them hath no Being or the terms be impossible or the conveyance be not firm and strong so as to hold good in Law Now none of these can be imagined in our entring into Covenant with God For 1. Eternal Life is not a Chimaera or a thing that hath no Being you might run uncertainly 1 Cor. 9. 24. if it were a Dream or a well-devised Fable No 't is the greatest reality in the world Heb. 4. 9. we cannot be mistaken we see it before us in the promises so confirmed 2. 'T is not upon impossible terms but such as are performable by the grace of God Eph. 2. 8. By grace ye are saved through faith and that not of your selves it is the gift of God And the Apostle telleth us Rom. 4. 16. it is of grace that it may be sure to all the seed 'T is grace maketh it sure God giveth what he requireth There are conditions that concern making Covenant and keeping Covenant First Conditions for making Covenant Jer. 24. 7 I will give them an heart to know me that I am the Lord. Ezek. 36. â—…6 A new heart will I give you and a new spirit will I bestow upon you After this for keeping Covenant This is a Covenant that keepeth us as well as we keep it Ier. 32. 40 41. I will put my fear into their hearts that they shall not depart from me So Ezek. 36. 27. There is a promise of influence I will put my Spirit into you and cause you to walk in my statutes and ye shall keep my judgments and do them This to prevent the danger of Discovenanting 3. Or that the Conveyance be not strong and firm so as to make a Plea in Law for it is as strongly confirmed as any thing can be by God's word and oath as before it is upon record in Heaven among the ancient decrees of God 'T is written in the word for our comfort yea upon our hearts 'T is sealed by the blood of Christ Heb. 9. 16 17. sealed by the Spirit Eph. 1. 13. And therefore the Conveyance will bear a Plea both now in Prayer and hereafter before the Tribunal of God we may shew him his promises plead the satisfaction of Christ as he pleadeth it in Heaven Heb 9. 24. But where is there room for any doubt If any it must be of your qualification for on God's part all is ordered and sure and there two things First That all the qualifications of the Gospel must be Evangelically interpreted not legally not in absolute perfection but prevalent degree Mark 9. 29. and Can. 5. 2. Secondly Your only way to obtain comfort is to make the qualification more explicite 1 Iohn 2. 5 Whosoever keepeth his word in him verily is the love of God perfected hereby we know that we are in him And 1 Iohn 3. 19. Hereby we know that we are of the truth 4. Let nothing that is uncertain keep you from this blessed and sure Covenant all things without it are uncertain Riches are uncertain 1 Tim. 6. 17. The like may be said of Honours they are slippery places of Friends Health Life itself Now do not forsake your own mercies for lying vanities Some vain thing or other taketh us off from God and seeking his favor which will certainly prove a Lye to you therefore employ your time care and thoughts about these things 5. If the Covenant be setled never expect to alter it or module it and bring it down to your fancies and humors 'T is God only that can prescribe Conditions and Laws of Commerce between us and him Man is not allowed to prescribe the Conditions or treat about the making of them but is only bound to submit to what God was pleased to prescribe and to fulfil the Conditions without disputing They are not left free and indifferent for us to debate them and modifie and mitigate and bring them down to our own liking and humor We are to take hold not to appoint Isa. 56. 4. and Rom. 10. 3. so that it bindeth our duty as well as assureth our comfort our vote cometh too late to retract and alter God's eternal decrees What would you have to be done for your freedom from Hell and the wrath of God Oh that God would alter those severe Constitutions which he hath made and not insist so strictly on the self-denying duties required in the Gospel Covenant for the salvation of sinners You may as well ask that God should repeal the Ordinances of Nature turn night into day and day into night for your sakes But if the Gospel-Covenant were repealed that you may be more secure what then In what a case are you then What will you hold by then You have no hope if the Gospel stand in force but what hope would you have if the Gospel were abolished Must the whole world be ruined to establish your security and indulgence to sin Oh! surely this
he in heaven and in earth and in the seas and all deep places Again Psal. 148. 8. Fire and hail snow and vapor stormy wind fulfilling his word So Iob 38. 12. The clouds are turned about by his counsels The changes in the Air by Storms and Tempests are not by chance but are all directed by God for some intent of his and in what work he doth employ them they fail not to execute his Will and by these things many times God hath executed great matters in the world Iudges 5. 20. The Stars in their course fought against Sisera By their influence Iosephus saith caused a great Storm of Hail and Rain that they could not hold up their Targets 4. Sickness and Diseases Mat. 8. 9. Speak but the word and my servant shall be healed Christ wonder'd at his Faith So that all things contained in Heaven and earth are at God's beck and do whatsoever he hath ordained Use is To teach us to increase our Faith by this meditation there are two things by which we glorifie God by subjection and dependence or the two bonds by which we adhere to him are Faith and Obedience Faith by which we trust our selves in his hands Obedience by which we submit to his Will to his commanding Will by holiness to his disposing Will by patience Now the one increaseth the other Faith doth mightily befriend obedience if we can depend upon God we will subject our selves and be faithful to him The first cause of man's warping was that he would be at his own finding God taunted him with it Gen. 3. 22. And the Lord said Behold the man is become as one of us to know good and evil While man contented his mind in the Wisdom Goodness and All-sufficiency of God he kept innocent but when he grew distrustful of God and desired as the Prodigal to have the stock and portion in his own hands he presently fell from God and would preserve himself by his own shifts and skill The â—…eason why we are not faithful to God is want of Faith and trust in his Fatherly care and will be at our own finding Heb. 3. 12. Trust him and you will adhere to him distrust him and you will depart from him Man would have his safety and comforts in his own hand rather than Gods and this is a deadly blow to our obedience 2. There is one consideration feedeth and encourageth both our dependance upon God and our subjection to him and that is a sound and thorough persuasion of God's All-sufficiency Gen. 17. 1. I am God Almighty walk before me and be thou perfect We will trust God in the way of our duty aâ—…d not flie to our own carnal shifts Now that which doth assure us of God's Power and All-sufficiency to effect his Promises and do us good is that which is here represented First His Power is implied which made the world out of nothing Other Artificers must have matter to work upon or else their Art will fail The Mason must have Timber and Stones prepared to his hand or he cannot build an House The Goldsmith must have gold and silver or he cannot make so much as a Cup or a Ring but God made the world out of things that did not appear Heb. 11. 4 yet it standeth fast Now this Power is engaged to us in the Promises 2dly Here is a Power which placeth and maintaineth all things in their order both in Heaven and Earth and causeth every part of nature to do its office and therefore why should not we live in a total dependance upon God for life and being every moment What God hath once setled it doth and shall continue in the order that he hath appointed The same power that created them upholdeth them The same wisdom directeth and ordereth them still therefore when he hath setled Grace in the established order of a Covenant with his people the Word of God is a foundation that cannot fail for God needeth no other means to effect any thing but his own Word and Will The Word of God is as powerful in the work of Grace as in the works of Nature to renew convince subdue and comfort the heart Heb. 4. 12. For the Word of God is quick and powerful and sharper than any two-edged sword piercing even to the dividing asunder of soul and spirit and of the joints and marrow and is a discerner of the thoughts and intents of the heart 2 Cor. 10. 4 5. For the weapons of our warfare are not carnal but mighty through God To the pulling down of strong holds casting down imaginations and every thing that exalteth its self against the knowledge of God and bringing into captivity every thought to the obedience of Christ. Depend upon that word Psal. 130. 5. I wait for the Lord my soul doth wait and in his word do I hope 'T is as unchangeable as powerful Isa. 45. 23. The word is gone out of my mouth in righteousness and shall not return Psal. 89. 34. I will not alter the thing that is gone out of my lips 3dly Here is a Power to which they are subject For they are his servants and be they never so averse and opposite to God they cannot hinder his work for he performeth what he will and who can let certainly what God hath engaged himself to do he will not fail to bring it to pass to give grace at present and glory hereafter Psal. 84. 11. Look neither upon the weakness of the means nor the greatness of the work but the truth and power of him that promised 3. Here is something offered to each apart both to feed trust and dependance and to engage to subjection and obedience First For trust and dependance 1. We see here that God is a great God who taketh the care and charge upon him of the sustentation and government of all things to their proper ends and uses How soon would the world fall into confusion and nothing without his power and care Now this should recommend him to our esteem and love Oh what a blessed thing is it to have an interest in this powerful and Almighty God! All his strength and power is engaged for the meanest and weakest of his children 1 Pet. 1. 5. We are kept by the power of God to salvation And therefore we are bidden to be strong in the Lord and in the power of his might Surely they are blessed that have such a mighty God on their side and engaged with them against their enemies 1 Iohn 4. 4. Greater is he that is in you than he that is in the world He can enable them to do their work satisfie their desires maintain them in the midst of opposition Iohn 10. 24. My Father which gave them me is greater than all Such is the efficacy of his Providence that he can subject all things to himself make them servants to do what he would have them Oh how safe is a Christian in the Love and Covenant and
13. 5 6. Let your conversation be without covetousness and be content with such things as you have For he hath said I will never leave thee nor forsake thee A Man must be purged from inordinate affection when he would trust in God Do not pitch too doatingly upon temporal happiness Second Use Let us get these Comforts setled upon our hearts Was this peculiar to David alone No every godly man as Theodoret observeth may say in his Trouble Unless thy Word had been my delights I had perished in mine affliction So Daniel when forbidden to pray so the Three Children in the Furnace all the Martyrs yea all the afflicted servants of God therefore let us 1. Prize the Scripture and be more diligent in Hearing Reading Meditating on the blessed Truths contained therein The Earth is the fruitful Mother of all Herbs and Plants yet it must be Tilled Ploughed Harrowed and Dressed else it bringeth forth little Fruit. The Scripture containeth all the grounds of comfort and happiness but we have little benefit unless daily versed in Reading Hearing Meditation surely if we prize it as we should we would do so Psal. 119. 97. O how I love thy law it is my meditation all the day There is the onely remedy of Sin and Misery the offer of true Blessedness the sure Rule to walk by 2. If you would have these Comforts you must get such a Spirit of application under afflictions Iob 5. 27. Lo this we have searched it so it is hear it and know thou it for thy good All efficacy is conveyed by the touch the nearer the touch the greater the power and efficacy bring it down to your hearts Rom. 8. 31. What shall we then say to these things If God be for us who can be against us 3. The Law of God must be your delight in prosperity if you would have it your support in adversity Psal. 119. 105. Thy Word is a lamp unto my feet and a light unto my paths That which is our Antidote against our Lusts is our best Cordial against our Passions 2 Pet. 1. 4. Whereby are given to us exceeding great and precious promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust When afflictions come upon you consider what is your greatest burden and what is your greatest comfort for then you are best at leisure to consider both your greatest burden that you may avoid it your greatest comfort that you may apply your selves to it SERMON XCVIII PSAL. CXIX VER 93. I will never forget thy precepts for with them thou hast quickned me IN these words observe two things 1. David's thankful Resolution I will never forget thy precepts 2. The Reason of it For with them thou hast quickned me 1. In his thankful Resolution take notice 1. Of the Object Thy precepts 2. The Duty promised and negatively exprest I will never forget 1. For the Object Thy precepts thereby may be meant the Word in general he had found benefit by it and the Word of God should ever be dear and precious to him especially the Gospel part of it surely that 's the great means of quickning that may be comprised in the term Thy precepts if not principally intended or else most especially some particular truth which God had blessed to the use and comfort of his soul I shall never forget that truth those precepts of thine 2. The Duty promised I will never forget Forgetting or remembring is sometimes taken in Scripture for a notional remembrance or notional forgetting when we retain the notions of such a truth or the notions of it vanish out of our minds And sometimes 't is taken practically when we are sutably affected as the thing or truth remembred deserves Both may be intended I remember retain feel the fruit of thy word That which hath done us good the very notions of it will stick in our minds Or else it may be for the practical remembrance so it signifies I will prize I will cleave fast to it as long as I live To remember is to esteem and to forget is to neglect as Heb. 13. 16. To do good and to communicate forget not that is neglect not I may remember to communicate yet not perform But forget not that is neglect not In this sense we usually say you forget me that is you neglect to do that which I desired of you So David saith I will never forget thy precepts the remembrance of his promises is effectual and perpetual 'T is effectual for I will remember it prize it and lay it up in my heart with thankfulness And it is perpetual I will never the Hebrew is not to all Eternity I will not forget thy precepts for ever as we render it fitly Secondly The Reason For with them thou hast quickned me The Reason is taken from his experience of the benefit of this Word and there we have the benefit received Quickning the Author Thou hast quickned the means with them God by this means had quickned his soul. 1. The Benefit quickned There is a double quickning when from dead we are made living or when from cold and sad and heavy we are made lively One sort of quickning the Word speaks of is when from dead we are made living Eph. 2. 1. Another when from cold sad heavy we are made lively and so not only have life but enjoy it more abundantly according to Christ's gracious promise Iohn 10. 10. that they may be living lively kept still in vigor Now this second quickning may be taken either more largely for the vitality of grace or strictly for actual comfort Largely taken so God quickens by increasing the life of grace either internally by promising the life of grace or morally and externally by promising the life of glory More strictly his qùickning may be taken for comfort and support in his affliction so it s likely to be taken here he had said before ver 92. immediately before the Text Unless thy law had been my delight I should then have perished in mine affliction and now I will never forget thy precepts for with them thou hast quickned me It was great comfort and support to him and therefore he should prize the Word as long as he lived This is the Benefit received Thou hast quickned me 2. Here 's the Author Thou God put him by the inspiration of grace upon the meditation of his Word and then he blessed that meditation his assistance and grace doth all We receive all degrees of life from the Fountain of life The Word was the means but thou hast quickned me 3. The Means By them that is by his precepts the Word was spirit and life to him By the Spirit God makes his Word lively in operation and conduceth very much to quickning comfort and supporting of the Saints Doct. Those that have received Comfort Life and Quickning by the Word of God find themselves obliged to remember it
for ever I shall illustrate this Proposition by these Considerations 1. That God's Children are sometimes under deadness 2. That in such deadness the Word of God is the onely means to quicken them 3. Though the Word be quick and lively and powerful yet it is God that must bless it that must make it a support to the Soul 4. That whenever we have received these Comforts Quicknings and Supports from him they should ever be recorded and treasured up in the Registers of a thankful memory for the great uses of Christianity I. First God's Children are under deadness sometimes which hapneth to them for many causes 1. By reason of some Sin committed and not repented of or not fully repented of God smites them with deadness and hardness of heart and the spiritual life for awhile is greatly obstructed and impaired that it cannot discover itself and they have not those lively influences of grace as formerly Thus it was with David when he had strayed so greatly from God and begs God not to cast him off Psal. 51. 11. Cast me not away from thy presence and take not thy holy Spirit from me As a wound in the body lets out the life blood and the spirits so these grievous sins are as a wound in the soul Sin against the conscience of a renewed man defaceth the work of the holy Spirit so that for a while he seems to be shut out from God's favor and his gracious abilitie are lessened and impaired he is like a wounded man till he be cured and made whole again The Spirit being grieved and resisted withdraws and the strength of the Soul is wasted and therefore be very tender stand in awe not only of greater but smaller sins 2. By reason of some good omitted especially neglect of the means whereby we may be kept alive fresh and lively in God's service Lazy fits of indisposition and omissions of duty do more frequently steal in upon Believers than positive out-breakings and commissions of sin and they are more ready to please themselves in them and lie still under them and so by this means contract much deadness of heart As a Lute that is not play'd upon but hangs by the wall and not used it soon grows out of keller for want of use so if we do not diligently and constantly exercise our selves in godliness our hearts grow dead and vain It is the complaint of the Church Isa. 64. 7. There is none that stirreth up himself to take hold of thee If we do not stir up our selves to keep on a constant commerce with God and respect to God alas deadness creeps upon the heart unawares and we are commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1. 6. To stir up the gift of God which is in us Surely a sloathful servant will soon become an evil servant Mat. 25. 26. Thou evil and sloathful servant Therefore our sinful sluggishness is one cause of our deadness for he that doth not trade with his Talents will necessarily become poor and if we do not continue this holy attendance upon God the heart suffers loss 1 Thess. 5. 19 20. Despise not prophesie quench not the Spirit The coupling of these two things together shews that if we despise Prophesie we quench the Spirit as fire goes out not only by pouring on water but by not stirring and blowing it up To expect help from God when we are sluggish is to tempt Christ and put him still upon a miraculous way to heal and cure our distempers Who will bring bread and meat to a Sluggard's Bed who will not arise to labor for it oâ—… will not rise at least to fetch it Therefore if we will not attend upon God in the means of grace he will not bring us that help comfort and supply that otherwise we might have God worketh but so that we work also 2 Phil. 12. 13. Work out your own salvation with fear and trembling For it is God that worketh c. God's working is not a ground of laziness but for more strict observance Since all depends upon God therefore take heed you do not offend God and provoke him to suspend his grace We must not lie upon a Bed of ease and cry Christ must do all for this is to abuse the power of grace to laziness It is notable that God bids his people do that which he promiseth to give them Psal. 31. 24. Psal. 27. 14. Be of good courage and he shall strengthen your heart As if he had said strengthen thine heart and he will strengthen thy heart The courage of Faith is both commanded and promised why God by this would shew how we should shake our selves out of our laziness and idleness that though God gives us grace and power yet he will have us to work as a Father that lifts up his childs arm to a burden and bids him lift it up Usually we complain of deadness with a reflection upon God he quickens the dead and therefore I am dead ay but what hast thou done to quicken thy self for grace was never intended that we might be idle you must complain of your selves as the moral faulty cause God is the efficient cause you do not meditate pray draw life out of the precious promises when the Spouse sleeps and keeps her Bed then Christ withdraws Cant. 5. 6. 3. Another cause is unthankfulness for Benefits received especially spiritual Benefits for God loves to have his grace acknowledged He stops his hand and suspends the influences of his grace when the creature doth not acknowledge his bounty Col. 2. 7. Be stablished and rooted in the faith abounding therein with thanksgiving The way to grow in Faith and get by Faith is to be thankful for what we have received that 's an effectual means both to keep it and to get more Therefore if we be always querulous and do not give thanks for the goodness of God to us for what he hath already vouchsafed to us in Christ no wonder that deadness and discouragement creeps upon our hearts 4. Pride in Gifts for we are told Iam. 4. 6. God resisteth the proud but giveth grace to the humble The Garland we put on our own heads soon withers and those Gifts which we are pusst up with are presently blasted and have deadness upon them for he will teach us to ascribe all to himself 5. Some great and heavy Troubles We read ver 107. of this Psalm I am afflicted very much quicken me O Lord according unto thy Word O! when we are afflicted sore there 's a deadness upon the heart the spiritual life clogged with what alacrity did they go about good things before but then there 's a damp worldly sorrow deadens the spirit as godly sorrow quickens it and is a means to keep us alive to God 6. Another cause is Carnal liberty or intermedling with worldly vanities So much we may learn from that Prayer Psal. 119. 37. Turn away mine eyes from beholding vanity and quicken thou
me in thy way O! when the children of God let loose their minds to vanity and take immoderate liberty in the delights of the flesh there 's a deadness comes upon them for therefore he goes to the cause Turn away mine eyes from beholding vanity Immoderate liberty in earthly things or in gratifying the flesh brings on a deadness upon the heart The Spirit withdraws when the soul is taken off from other comforts and is more addicted to vain pleasures Iude v. 19. Sensual not having the Spirit As we are enlarged to the flesh we are straitned to the Spirit As sensuality encreaseth so the life and vitality of grace decays II. Secondly In such Cases the Word of God is the onely means to quicken us Why the Word For two Reasons 1. Because the Word contains the most quickning considerations and the affections are wrought upon by serious and ponderous thoughts for there God interposeth in the way of the highest authority straitly charging and commanding us under pain of his displeasure and there he reasons with us again in the most potent and strong way of Argumentation from the excellency of his commands their suitableness to us as we are reasonable creatures from his great love to us in Christ whom he hath given to dye for us from the danger if we refuse him which is no less than everlasting torment from the benefit and happiness in complying with his motions which is no less than eternal and compleat blessedness both for our bodies and souls and all this is bound upon us by a strict day of impartial accounts O! what a company of quickning considerations are there to set us a work with life vigor and seriousness when we are to answer for our neglects or else to receive the reward of our diligence now what will quicken us if this will not If the high and glorious authority of the supreme Lawgiver awe us not if the reasonableness of God's commands invite us not if the wonderful love of God in Christ constrain us not if the joys of Heaven do not allure us and the horrors of everlasting darkness do not preserve upon us a lively sense of our duty what will work upon us if this do not and gain us to a constant diligent care and serious preparation for our own happiness and salvation Out of what Rock was the heart of man hewen that all this shall be brought to him in the most persuasive way as it is in the Word of God and will not work upon him Again If the deadness should arise from our negligence in our duty the Word of God how powerfully doth it quicken us But if the deadness should arise from sorrow and discomfort is not the Word as powerful to raise and quicken the soul to a delight in God as to inforce our duty What puts a damp upon us Is it fury of men we have a living God to trust to who will remain when they are gone who will pardon our sins help us in all our straits who will lay upon us no more than we are able to bear who will never leave us utterly destitute but will sanctifie all and make all work together for the best for our everlasting salvation and finally bring us into his glorious presence that we may live for ever with him Here 's comfort enough whatever our heaviness be such a powerful God to stand by us in all our troubles and make all work for good that at length we may be brought home to God If this Word did but dwell richly in our souls it would keep us fresh and lively and we need not fear Man or Devil Col. 3. 16. Again 1 Iohn 2. 14. The Word of God abideth in you and ye have overcome the wicked one We need fear nothing for whoever trouble us they are something under God Whatever is our misery and whatever befalls us it is something less than Hell which we have escaped by Christ and will all be made up in Heaven The first sight of God and the first glimpse of everlasting glory will recompence all the sorrows of the present life and as soon as we step into Heaven all shall be forgotten In short God's particular Providence Fatherly love and care the example of Christ the promise of the comforting Spirit the hopes of Glory should revive us in all our languishings So that if deadness comes from backwardness and slowness in our duty in the Word there are most quickning considerations or if from troubles we have enough in God Christ the Covenant the promise of eternal life to support us This is the first Reason the Word of God is the onely means to comfort us because it contains proper quickning considerations that may keep life and vigor in us if either carnal distemper invade the heart or worldly sorrow and fear which is apt to perplex us 2. The quickning Spirit delights to work by this means The ordinary Chariot that carrieth the influences of Grace is the Word of Grace The Spirit that speaks in the Word speaks his own lively comforts to us Alas they are but cold comforts we can find elsewhere The Spirit of God rides most triumphantly in his own Chariot The Word and the Spirit are often associated to shew they go together The Word goes with the Spirit Isa. 59. 21. My Spirit that is upon thee and my words which I have put in thy mouth shall not depart c. Isa. 30. 20. When God promiseth Their eyes shall see their Teachers it is promised also They should hear a voice behind them saying This is the way God would afford the Word and Spirit in times of their affliction The Spirit works still in concomitancy with the Word that it may the better be known to be a Revelation from God If God will set up a Word and Revelation of his mind distinct from the light of nature it is fit it should be owned and that 's done by a concomitancy of his grace and powerful operations of his Spirit that goes along with his Word Iohn 17. 17. Sanctifie them by thy truth thy Word is truth We find the Word to be truth because it 's associated and accompanied with the operations of the Spirit 1 Pet. 1. 22. Ye have purified your souls in obeying the truth through the Spirit The Spirit still goes along with the truth of the Gospel and with God's Word His Word 't is the Sword of the Spirit God will not bless any other Doctrine so much as the Word to quicken revive and comfort the soul and therefore here we should busie our selves for it contains the surest grounds of Comfort and the Spirit is associated with it and goes along with it to bless it to our souls III. Thirdly Though the Word be the means yet the benefit comes from God For with them thou hast quickned me Life comes from the fountain of life The Gospel is a sovereign Plaister but it is God's hand that must apply it and
converting power of the Word they are a secondary confirmation of the truth of the Word to us I tell you why I put in that Word a secondary confirmation they are not a primary for we must believe the Word before we can feel its efficacy and find it to be effectual to us and therefore the primary grounds of Faith are the impressions of God upon the Word the secondary are the impressions of God upon the heart now I have felt the vertue and power of the truth upon my soul and all the world shall not draw me from it I must have a primary confirmation of the truth of the Word before I can believe and before it can work in me The â—…stle saith 1 Thess. 2. 13. Ye received the Word not as the word of man but as the Word of God which effectually worketh in you that believe First I receive it as the Word of God by some Marks and Notes and Characters some impress of God upon his Word somewhat God hath left of himself in the Word and that awes my heart to reverence it there I receive it upon my heart but when it works in me mightily I have a secondary confirmation When I have eyes to see the impress of God upon the Word then I feel the power of it and when I have felt the power of it it 's confirmed in my soul 1 Cor. 1. 6. When we feel the blessed effects the quicknings and comforts of the Word it 's a mighty help to Faith So 1 Iohn 5. 10. He that believeth on the Son of God hath the witness in himself What is that witness in himself why the witness of the Spirit applying the blood of Christ to the Conscience sanctifying and quickning the heart then he hath the witness in himself and is more confirmed that Jesus is the Christ and the Word of God is true and cannot easily be divorced from it he hath felt the effects of it in his own heart Col. 1. 5 6. For the hope that is laid up for you in heaven whereof ye heard before in the word of the truth of the Gospel and knew the grace of God in truth We guess at things before and have but a wavering Faith such as may let in some work upon the Soul then we know it in truth then it is more fully made good to us by the convincing comforting and sanctifying Spirit that evidenceth it to our Souls and this can be no other but the truth of God this makes our Faith more strong and rooted and we may be confirmed in the hope and belief of the Gospel and may not easily be removed therefrom 2. Take Faith in the other Notion for a dependance upon God for something that we stand in need of every manifestation of his grace it should be kept as an experience by us for afterwards when that frame may be away when God may hide his face and all dead in the soul. As David in his infirmity remembred the years of the right hand of the most High and former experiences of God Psal. 77. 10. As he in an outward case for outward deliverances remembred the former help and succors he had from God so we may remember former grace and former quickning There are many ups and downs in the spiritual life for even the new Creature is changeable both in point of duty and in point of comfort Now it 's a mighty confirmation when we remember what God hath done First In point of duty Sometimes you shall find you are dull and heartless under the Ordinances of God in reading and hearing you find little life lazy and almost indifferent whether you call upon God in secret or hear the Word or join in the communion of Saints no relish in any duty do it almost for custom-sake or at best but to please your Consciences you must do it and you drive on heavily not for any great need you feel of them or good you find by them or hope you expect from them Now it is of great use to remember how I have waited upon God formerly and he hath quickned refreshed and comforted me and therefore it is good to try again to keep up our dependance upon his Ordinances when this dulness seizeth upon the soul and this listlesness when Conscience is sleepy and the heart hangs off from God remember I have been quickned 2. If it be in point of comfort fears and sorrows why is there no Balm in Gilead no Physician there Hath not God relieved in like straits before and given in fresh consolations when you have bemoaned your selves and opened your case before him There are none acquainted with the spiritual life but have many experiences both of deadness and comfort Now one is a great help against the other that our hands may not wax faint and feeble God that hath comforted may comfort again and why should I neglect his appointed means No I will continue there and lie at the Pool where the waters have been stirred 2. They are of Use again to stir up our affections to God and his Word 1. To increase our love to God O! we should keep the impression of his kind manifestation still upon the heart that the mercy may be continually acknowledged surely 't is a favor that God will manifest himself to us and own us in our attendance upon his Word and other duties The Lord Jesus promiseth it as a great blessing Iohn 14. 21. He that loveth me and keepeth my commandment shall be loved of my Father and I will love him and will manifest my self to him Now then when any such sensible favor is vouchsafed to us we should not forget it but lay it up as a continual ground of thankfulness and love to God Cant. 1. 4. We will be glad and rejoice in thee we will remember thy love more than Wine When God hath treated us most magnificently in his Ordinances either at his Table or Word and God hath refreshed and revived our Souls O! we will remember this and lay it up for the honor of God and knit our hearts in a greater love to God 2. It is of great Use to increase our love to the Word for the excellency and worth of the Word is found experimentally by Believers so that their love and estimation of it is more fixed and setled upon their hearts so that they purpose to make use of it always for their Comfort and direction it is a great encouragement when formerly they have found comfort and life thereby The Apostle to settle the Galatians that began to waver that were apt to be overcome by their Judaizing Brethren to settle them in love to the Gospel he puts them to the question Gal. 3. 2. This only would I learn of you Received ye the Spirit by the works of the Law or by the hearing of Faith The Spirit of Regeneration with all his comforts and graces are not conveyed to you by the doctrine of the
Law but the doctrine of the Gospel As if he had said Stick to that Doctrine where you have been quickned comforted revived and your hearts setled for God hath owned that doctrine He appeals to their own conscience and to their own known experience that they should not quit the doctrine of Faith but prize and keep close to it for surely that which hath been a means of begetting grace in our souls that should be highly prized by us If God hath wrought grace and any comfort and peace stick there and own God there and be not easily moved from thence Another Apostle reasons Iam. 1. 18 19. God hath begotten us by the word of truth wherefore be swift to hear that is O! do not neglect hearing take heed of forsaking or neglecting the Word for then you go against your own known experience you know here you had your life quickning comfort strength and will you be turned off from this for many times a Seducer may turn off a Believer from the Word which hath given him his first knowledge of Christ. There are three Causes which carry Saints to the Word and other Ordinances viz. Necessity Natural Appetite and inward Inclination and Experience Necessity they cannot live without the Word Natural Appetite and inward Inclination they have hearts suited to this work the Spirit which wrought in the heart hath put a nature in them sutable to the work And Experience they have found benefit by it These are the three grand Causes of respect to the Word and they are all implied or exprest in that 1 Pet. 2. 2. As new born Babes desire the sincere milk of the Word there 's natural appetite for the Word we have them come as new born Babes and there 's necessity you cannot live nor keep nor increase what you have unless you keep to the Word and there 's Experience if so be you have tasted you have had powerful impressions and quicknings by this Word We should engage our hearts upon experience the comfort life and light that we have had by the Word of God 3d Reason Our own spiritual Estate will sooner be discerned by these Experiences the comfort and quickning received from the Word in the way of duty for experience worketh hope Rom. 5. 4. If your experiences be observed and regarded this works a hopeful dependance upon God for everlasting glory your evidences will be more ready and sooner come to hand The motions of our souls are various and through corruption very confused and dark and this is that which makes it so difficult upon actual search to dâ—…cern how it stands between us and God it 's for want of observation But now if there be constant observation of what passeth between us and God how he hath quickned comforted and owned us in our attendance upon him and what he hath done to bring on our souls in the way of life these will make up an evidence and will abundantly conduce to the quickning and comforting of our hearts Use I. For Information It shews us 1. The Reason why so many neglect and contemn God's Word because they never gâ—… benefit by it they find no life in it therefore no delight in it Those that are quickned 〈◊〉 knowledge the mercy and improve it they esteem the Word and have a greater câ—…science of their duty It is not enough to find truth in truth not to be able to contradâ—… it but you must find life then we will prize and esteem it when it hath been lively in its operations to our souls 2. It shews the Reason why so many forget the Word because they are not quickned You would remember it by a good token if there were a powerful impression left upon your souls and the reason is because you do not meditate upon it that you may receive this lively influence of the Spirit For a Sermon would not be forgotten if it had left any lively impression upon your souls 3. If we want quickning we must go to God for it and God works powerfully by the influence of his grace and so he quickens us by his Spirit and he works morally by the Word both by the Promises and Threatnings thereof and so if you would be quickned you must use the means attend upon Reading and Preaching and meditating upon the Word As he works powerfully with respect to himself so morally by reasonings Use II. By way of Reflection upon our selves Have we had any of these Experiences David found life in God's Word therefore resolves never to forego it or forget it Therefore what experience have you had of the Word of God surely at least at first conversion there was the work of Faith and Repentance at first you will have this experience How were you brought home to God what have you had no quickning from the Word of God Case But here 's a Case of Conscience Doth every one know their Conversion or way of their own Conversion Christians are usually sensible of this first work There is so much bitter sorrow and afterwards so much rejoycing of hope which doth accompany that surely this should not be strange But though you have not been so wary to mark God's dealings with you and the particular quicknings of your souls yet at least when the Lord raised you out of your security and brought you home to himself you should have remembred it 1 Thess. 1. 9. They themselves shew of us what manner of entring we had unto you The entrance usually is known though afterward the work be carried on with less observation Growth is not so sensible as the first change God's first work is most powerful meets with greater opposition and so leaves a greater feeling upon us and therefore it were strange if we were brought home to Christ and no way privy and conscious to the way of it as if all were done in our sleep I say to think so were to give security a soft Pillow to rest on And therefore what quicknings had you then Can you say Well I shall never forget this happy season and occasion when God first awakened me to look after himself Many of God's Children cannot trace the particular Footsteps of their Conversion and mark out all the Stages of Christ's Journey and approach to their Souls 〈◊〉 are not alike thus troubled But yet that men may not please themselves with the 〈◊〉 position of imaginary grace wrought in them without their privity and knowledge let â—…e speak to this grand Case this manner of entrance of Christ into our souls how we are quickned from the dead and made living 1. None are converted but are first convinced of their danger and evil estate God's first work is upon their understandings Ier. 31. 19. After I was instructed I smote upon the thigh c. There is some light breaks in upon the Soul which sets them seriously a considering What am I Whither am I going What will become of me And Rom. 7. 9. When the
filled on the one side there is the World and the perfections thereof and on the other side the Word of God and the benefit that we have thereby and sensibly the Beam breaketh on the Word's side in the one Scale there is limited perfection which will soon have an end in the other an happiness that hath length and breadth I have seen an end c. In the words there is a Thesis or Proposition and then an Antithesis or something said by way of opposition to that Position The Thesis I have seen an end of all perfection And the Antithesis But thy commandment is exceeding broad Both together will yield us this Point That the serious consideration of the frailty and fadingness of all natural and earthly perfections should excite and quicken us to look after that better and eternal estate which is offered to us in the Word of God I shall make good this Proposition by going over the circumstances of the Text as they are offered to us First I begin with the Thesis or Proposition I have seen an end of all perfection And there you may take notice 1. Of the subject or matter here spoken of 't is perfection understand it in a natural and worldly sense the most excellent of all the creatures and the greatest glory of all natural accomplishments 2. The Extent All perfection whatever it be 3. The Predicate Hath an end 4. The confirmation from sense I have seen 'T is either dictum experientiae I have often seen it fall out before my eyes or dictum fidei I could by faith easily see to the bottom of the creature see vanity in it whil'st in its greatest glory Let us open these things Mark 't is not said in the Concrete I have seen an end of perfect things but in the Abstract I have seen an end of all perfection itself The most perfect of worldly things are but imperfect Man in his best estate is altogether vanity Psal. 39. 11. And then mark the Extent of it 't is all perfection not only some but all perfection wisdom and learning as well as beauty and strength wit and wealth honour and greatness I have seen an end of all of it Many will readily grant that some kind of perfections are slight but all is vanity and vexation of spirit Here is a Meditation fit for persons of all sorts and conditions For great ones that they presume not For mean ones that they repine not For the old whose vigor and strength is gone in whom 't is verified And for the young or those that are in the vigor and freshness of youth in whom within a little while it will be verified For the rich that they trust not in uncertain riches For the Poor that they be not over dejected For the honored that they please not themselves overmuch with the blasts of popular breath and vain applause The disgraced that they may make a sanctified use of their afflictions all perfection first or last will wither and decay And then here is the Predicate hath an end the word also fignifieth limit or bound there is an end in regard of length duration and continuance and an end in regard of breadth and use that also must be taken in for the narrowness of worldly comforts and the breadth of the Commandments are often opposed one to the other I will shew you first that all earthly perfections have their bounds and limits as to their use and service they are good for this and that but not for all things but godliness is profitable for all things 1 Tim. 4. 8. They are not able to bear full contentment to the mind nor give full satisfaction to the heart at least in all conditions and all sorts of afflictions riches will help against poverty and health against sickness but godliness is profitable to all things There are many difficulties and dangers in which the limited power of the creatures cannot help us but the Word of God applied and obeyed and followed with his mighty Spirit will yield us relief and comfort in all cases and conditions all the pleasures and profits and honours of the world are nothing to this as for instance all these perfections cannot 1. Give us any solid peace of conscience and rest to our souls in the midst of all our fulness there is something wanting carnal affections must be mortified before they can be satisfied Grace must do that for you 'T is godliness that brings contentment to the heart of man 1 Tim. 6. 6. Godliness with contentment is great gain Alas wealth can never do it our desires are increased the more we have and the way to contentment is not to increase our substance but to limit our desires as in a Dropsie the way to cure the man is not to satisfie him with drink but to open a vein to take away his thirst We expect too much from the creature and then the disappointment breedeth trouble Eccles. 1. 14. and therefore why do you spend your money for that which is not bread and your labour for that which satisfieth not Outward things do not bear a thorow proportion with all the wants and desires and capacities of the soul and therefore cannot give any solid peace to our souls 2. It cannot make you acceptable to God neither wealth nor beauty nor honour nor strength 't is grace that is of great price in the sight of God 1 Pet. 3. 4. The ornament of a meek and quiet spirit is in the sight of God of great price This is a beauty that doth never fade nor wax old Since thou wert precious in my sight thou wast honorable and I have loved thee Isa. 43. 4. God loveth his People for the grace he putteth into them not for the outward gifts he bestoweth upon them 't is grace that makes us amiable to God and fit objects of the divine complacency you are not a jot the more pleasing to God when rich than when poor no but the more hateful to him if you are not rich towards God Luke 12. 21. 3. It cannot stead you in your greatest and deepest necessities and therefore they are but limited there are two great necessities wherein all creature comforts will fail First In troubles of Conscience Men do pretty well with their worldly portion and happiness till God sets their Consciences a work and begins to rebuke man for sin and reviveth the sense of their own guilt and liableness to the curse in such a case all the glory and profit and pleasure of the creature will do no good it cannot allay the sense of God's wrath scorching the soul for sin Psal. 39. 11. When thou with rebukes dost chasten man for sin thou makest his beauty to consume like a moth Tell him of Honours Friends Estates Pleasures all is nothing the vertue of that Opium wherewith he laid his soul asleep is now quite spent Trouble of Conscience arrests the stoutest and most jovial Sinners and layeth
a circumstance the Word written not a dead letter but can sufficiently evidence it self to be of God de jure it hath the same power still though de facto not always so received and so owned by the sons of Men but only by those that are enlightned by the Spirit to see this evidence You find by daily experience every ingenious Author leaves an image and impress of his own spirit the mark of his genius upon every work that he doth We can say of an Exquisite Painting by some secret Art in it this is the hand of such a great Master Now can it be imagined that God should put his hand to any work and leave no signature or impress of it upon that work it cannot be imagined for it must be either because he could not or because he would not that God could not cannot be said without blasphemy Can Men shew the wisdom and learning they have attain'd to in every work and cannot God who is the Father of lights and the Fountain of wisdom insinuate such secret marks and notes of his wisdom and divine authority into that writing he took care should be pen'd for the use and comfort of the world that it might be known to be his And that he would not that cannot be believed neither He that is so willing to shew man what is good so willing to reveal himself to the reasonable creature can we imagine he would so wholly conceal himself that there should be no stamp of himself upon that doctrine to move our reverence and obedience but receive it from the testimony of such a Church Therefore surely there is enough in the Word to discover God to be the Author The Apostles when they went abroad to work Faith all the fruit that they expected from their Preaching was from this self-evidencing light which was discovered in their doctrine therefore doth the Apostle say 2 Cor. 4. 2. Not handling the Word of God deceitfully but by manifestation of the truth commending our selves to every mans conscience in the sight of God They did not commend themselves to the consciences of Men meerly by the Miracles which they wrought though that also was some Seal of their Commission and that they were authoriz'd and sent by God to preach those things to the world but by the manifestation of the truth commending themselves to every mans conscience So the Apostle reckons up many things approving our selves as the Ministers of God by the word of truth 2 Cor. 6. 4. Therefore certainly there is somewhat in the truth deliver'd that will sufficiently make out it self to be of God and when they render the reason why this Word was not received it was not for want of evidence as if this truth could not sufficiently be known to be of God but because Men were blinded with their lusts and carnal affections for so he saith 2 Cor. 4. 3 4. If our Gospel be hid it is hid to them that are lost In whom the God of this world hath blinded the minds of them which believe not c. Which shews there is a light in the Gospel by which it can discover itself and if this light be hidden from the eyes of Men it is because their minds are blinded by their own lusts and carnal affections Now if the certainty of truth will draw affection certainly those truths which are conveyed in the Word of God should gain upon our hearts and draw affection why because these are sublime supreme and weighty truths and come in with a great deal of evidence upon the hearts of Men. 2. If Goodness can gain the hearts and affections of Men the Word of God is good as well as true There 's a double desire in Man a desire of truth and a desire of immortality to know the truth and to enjoy the chiefest good the happiness of the intellect of the understanding that lies in the contemplation of truth and the happiness of the will in the enjoyment of good In the state of Innocency this was represented by the Tree of Life and the Tree of Knowledge of Good and Evil to suit these two capacities and desires that were in the heart of Man The Tree of Life to suit his desires of happiness and the Tree of Knowledge of Good and Evil to suit his desires of truth Under the Law this is set forth by the Candlestick and the Table of Shew-bread and in the Gospel by the Sacrament of Baptism which is called an enlightning Hebr. 10. 32. After you were enlightned that is after you were baptized and the Lord's Supper Light and Life they are the two great things Man looks after as a reasonable Creature to get more Light and then Life that he may enjoy God Now we are still at a loss for satisfaction of these desires until we meet with the Word of God where there is primum verum the supreme truth and summum bonum the chiefest good and therefore the directions of the Word are called true Laws and good Statutes Nehem. 9. 13. True Laws all words of truth so to perfect the understandings of Men and good Laws very suitable to their will and inclination and so bear a full proportion with the desires of a reasonable Creature So 1 Tim. 1. 15. This is a faithful saying and worthy of all acceptation The Gospel is a faithful saying there 's truth to perfect the understanding and then worthy of the chiefest embraces of our wills and affections As there is plain certain clear truth in the Word of God a satisfaction to the understanding in the view of truth so there is also a full compliance with the motions of the will which the Scripture offereth Now two things there are the Scriptures do reveal which are good for Men and cannot be found elsewhere and all the world have been puzled about them how to find them out 1 Reconciliation with God 2. Salvation or Eternal Happiness 1. Reconciliation with God This is the grand enquiry of the guilty creature wherewith God shall be appeased satisfied and we reconciled to him he being offended by our sin Micah 6. 8. How Justice shall be satisfied and Men that are obnoxious to the wrath of God may come to have delightful communion with him this is the great scruple that troubleth the Creature and all the false Religions in the World were invented for the removing and assailing this doubt and scruple and appeasing the hearts of Men as to these fears of divine justice Now we can nowhere be satisfied but in the way of Reconciliation and Peace which is tendred by God himself to repenting sinners through the mediation of Christ Jesus Natural conscience will make us sensible of sin and wrath and we have no ransom to pay it and all other creatures cannot help us for they are debtors to God for all they have and can do how then shall God be satisfied how shall we escape this vengeance This fear would have remained
quickned me O! when a child of God is even dead and hath many damps and discouragements upon his heart when he goes to the Word there he hath quickning reviving and is encouraged to wait upon God again All our discomfort comes from forgetting what God hath spoken in his Word Heb. 12. 5. Ye have forgotten the exhortation which speaketh unto you as unto children There 's abundant consolation in the Word but we forget it and do not carry it always in our mind and then we lie under much dejection of heart if we do not study it discomfort will come upon us In the Word there 's a remedy for every malady and an ease for every smart and therefore this is that which makes it precious to the children of God II. Secondly The Saints readily yield this love to the Word Why 1. Because their hearts are suited to the Word The Word is every way suited to the sanctified nature and the sanctified nature is suited to it for that which is written in God's Book is written over again upon their hearts by the finger of the Spirit while we are in our natural state there is an enmity to the Law of God For we are not subject to the law of God neither indeed can be Rom 8. 7. I but when they come to be written upon the heart and mind then our affections are suited to the Word Carnal men do not love the Word why because it is contrary to them as Micaiah to Ahab He prophesieth nothing but evil to me it only rubs their sores and discovers their spots to them and that 's grievous and proud spirits think it to be a simple plain doctrine Worldly spirits love it not for it draweth them off wholly to think of things to come but they whose hearts are suited to it they have a mighty love to it 2. They have tasted the goodness of the Word therefore they love it 2 Pet. 2. 3. As new born babes desire the sincere milk of the Word why If so be ye have tasted that the Lord is gracious if you have felt any benefit Ier. 15. 16. Thy words were found and I did eat them and thy Word was unto me the joy and rejoycing of mine heart When they come to taste digest and have experience of the benefit in comforting changing supporting their own hearts then they love the Word of God that hath been the instrument of it Iam. 1. 18. He hath begotten us by the word of truth then what follows Be swift to hear If a man be begotten if he hath felt the benefit of the Word then he will be taking all occasions to delight himself and refresh his soul in the VVord of God in reading hearing meditating because he hath found sensible benefit Use 1. To shame and humble us that we are so cold in our love It is an admirable and an incredible affection David here speaks Consider who it was that speaks thus David he that was incumbred with the employments of a Kingdom he that had so many Courtly pleasures so many great businesses to divert and draw him aside yet all his employment could not with-hold him from delighting himself in the VVord of God It was David that was a King and mark how he doth express himself he doth not say I endeavor to keep thy Word but I love thy Word Nay he saith more he speaks of it as a thing he could not express How I love thy Law No great wonder that we cannot express the excellency of the Word but that our affections which are so finite that these should not be exprest this is wonderful Then he speaks of it with Exclamation too O how I love thy Law and he speaks this to God the Septuagint read it Lord how have I loved thy Law He makes God himself to be Judge not only of the truth of his love as Peter makes Christ the Judge of the truth of his love I have many failings I have fallen foully of late but Lord thou knowest all things thou knowest I love thee but he makes God the Judge of the strength of his love Lord how do I love thy Law Have we any thing answerable Heart should answer heart Are there such affections wrought in us as David expresseth to be in himself This should shame us for we have more reason there is more of the VVord of God revealed to us more of the counsel of God discover'd the Canon of Scripture being enlarged more discover'd than ever was to David yet our affections so cold SERMON CII PSAL. CXIX VER 97. Oh how love I thy Law c. I Come now to a second Use. To press us to get this Love Take three Arguments 1. This will wean us from sinful delight that is apt to insinuate with us and take our hearts it will draw us off from carnal pastimes curious studies vain pamphlets if you had this Love here would be your recreation in the word of God Castae deliciae meae sunt Scripturae tuae saith Austin here are my chaste delights thy holy Scripture to be ruminating and meditating there Here you will be employing your time and strength of your thoughts There are two things mightily concern us to make Religion our business and recreation our business in regard of the seriousness and our recreation and delight in regard of the sweetness Now if you have a word from God here will be your delight you will be exercising your selves contemplating the height depth and breadth of God's Love in Christ Jesus and turning over this blessed book Iob 23. 12. I have esteemed the words of thy mouth more than my necessary food Your very food for sustentation of your bodies will not be so sweet to you as the word of God for the comfort and refreshing of the Soul when the promises are as dry breasts and withered flowers when men have little or no feeling of the power of it upon their hearts no wonder they are besotted with the pleasures of sin Mans mind must have some pleasure and oblectation but their harts are chained to carnal delights so that they cannot mind the business of their souls 2. Your hearts will be more stable and upright with God more constant in the profession of godliness when you come to love the word and love the truth for the truths sake 2 Thes. 2. 12. Because they received not the truth in the Love of it therefore God gave them up to strong delusions that they might believe lyes The Lord hath seen it sit ever to continue this dispensation in the course of his Providence to suffer seducing spirits to go forth to try how we have received the truth whether only in the bare profession of it or received it in the Love of it Many have received the truth in the light of it that is compelled by Conscience and by humane tradition and currant opinions and custom of the country to profess it but they do not love it therefore they
are easily carried away There may be knowledge where there is not assent there may be assent where there is not Love there may be some slight perswasion of the truth of Evangelical Doctrine but if the heart be byassed with Lust and sin a man doth but lie open to temptations to Apostacie Therefore until the heart be drawn out unto Love to the truth it can never be stable with God 3. This is that which will give you a clearer understanding in the mysteries of godliness The more we love the word the more we study it and the deeper insight and more spiritual discerning we have in the mysteries thereof It is not acute parts but strong affections to divine things that maketh us to understand them in a spiritual manner If a man hath acute parts but yet if he hath vile affections and carnal passions these will becloud the mind and fill us with prejudicate opinions so that we cannot discern the mind of God in many cases nor spiritually discern it in any Men are darkned with their own lusts their minds are darkned with carnal lusts then in seeing they see not in hearing they hear not they do not hear what they hear Let me set it forth by this similitude a blunt Iron if it be throughly heated in the fire will sooner pierce through a thick board than a sharper tool that is cold so in the order of the affections when a mans heart is heated and warmed with Love to divine things then it pierceth through he hath such a sight of divine things as they shall affect and change his heart more than he that hath great parts It is not acuteness of parts so much as entireness of affection which gives us a spiritual discerning of the mysteries of Godliness For when the heart is weded to carnal lusts the judgment is corrupted and partial but when we have an affection to holiness we shall sooner discern the mind of God Knowledge that breeds Love and Love that increaseth knowledge for it fortifieth and strengtheneth the other faculties of the soul that they may be more ready in operation Let this persuade you to get this Love to the word of God Ay but how shall we do to get this Love 1. Direction I told you before it 's the fruit of Regeneration yet a little to quicken you hereunto Consider all the Arguments which are brought as whose word it is it is God's word and if you love God will you not love the word of God Surely your best affections are due to him and if you bear any affections to him you will bear an affection to his word Isa. 26. 8. Our desires are to thee and to the remembrance of thy name First to thee and then to the remembrance of thy name or as it is in the Original to thy memorial If you have desires to God then you will love that blessed book wherein you shall read and hear of God where God hath displayed his name to you And then consider what benefits you have by the word It serves 1. To enlighten us and to direct us This is our Light in a dark place and to guide us upon all occasions Solomon saith Eccles. 11. 7. Light is sweet and a pleasant thing it is for the eyes to behold the Sun If Light natural be so pleasant what is Light spiritual And therefore the Psalmist compares the word of God to the Sun Psal. 19. First he speaks of the Sun when he displayeth his beams upon the earth then presently he comes to speak of the word of God The world can no more be without the one than the other without the word of God no more than without the Sun for as one doth revive the drooping plants and chear and refresh nature by his comfortable beams so the word of God doth rejoyce refresh and revive the hearts of God's people by its light and influence Psal. 19. 7 8. Oh! it 's a comfort to have light to see our way When men begin to have a conscience about heavenly things they will judge so Paul and his companions in the great storm at Sea when they saw no Sun for many days and when they were afraid to fall upon rocks and shelves with what longing did they expect to see the Sun So a poor bewildred soul doth experiment such another case when his way is dark and hath no direction from the word of God what course to take But when he can get a little Light from the Testimonies of the Lord to guide him in his way how sweet refreshing and reviving is this to his heart 2. It serves to comfort us in all straits The word of God is as Basil saith A common shop of medicaments where there 's a salve for every sore and a remedy for every malady a Promise for every condition God hath plentifully opened his good-will and heart to sinners whatever the burden and distress be still there is some remedy from the word of God Look as David Psal. 48. 2 3. bids them to view Zion on all sides to see if there were any thing wanting necessary for Ornament and defence So may we say of the word of God go round about see if there be any thing wanting for the comfort of a Christian. There are promises of wisdom to manage our business 1 Iames 5. promises of desence in the midst of all Calamities Heb. 3. 5. Promises of sustentation and support in Gods storehouse blessings enough for every poor soul. Then the word of God serves to support and strengthen us in our conflicts either with sins or with afflictions to strenthen us against corruptions and quicken us to duties the sword of the spirit which is the word of God the choicest weapon in the spiritual warfare Eph. 6. 18. Here a Christian fetcheth his all from hence Therefore if you would have these affections to the word think what a great deal of benefit is to be had by it Light Comfort and Strength 2. Direction Secondly Be in a capacity to love the word If you would have this strong affection David speaks of you must be renewed and reconciled 1. Renewed for this Love is an affection proper to the new nature Rom. 8. 5. They that are asier the spirit do mind the things of the spirit It is in vain to think of any such love to God's word untill we be renewed by God's grace A man as a man may delight in the knowledge of the word but to receive the word of God as the word of God there must be somewhat of the divine nature or you will not have such a relish and savor to spiritual things 2. Be reconciled to God A guilty creature what comfort can he take in the word of God where he can see nothing but his accusation and his doom when he looks into it it shews him his natural face A natural man cannot delight in the word of God for it only revives his fears and offers to his
fire is sure to be led out of the way of peace and happiness When they forsake the light of God's Word and Spirit and follow a false light they run into sorrow and inconvenience and therefore weaker Christians are sometimes safer than those of stronger parts that lean to their own understandings and trust to carnal Policy Use 2. To prize the Scriptures because of this wisdom that is to be gotten in them A very poor creature that walks in the fear of God is wise to avoid the chiefest dangâ—…r to secure the greatest interest to avoid Hell beneath Prov. 15. 24. That wisdom hath escap'd the greatest danger the wrath of God and made sure of Heaven Christ and Salvation his great interest He that gives up himself to be govern'd by God's Word though never so plain and simple will be found to be the wisest man in the issue Psal. 119. 24. Thy testimonies are my delight and my counsellors When God's Testimonies are the men of our counsel this is that which will give true wisdom All things in this world are mutable and uncertain they continue not long we cannot foresee all changes therefore a wise man may be mistaken sometimes and do things he could wish were never done if he had consulted with God therefore now be wise this will tell you when to act and when to forbear not to be over-wise nor over-foolish Use 3. To get this wisdom from the Word of God that will make you wiser than your Adversaries Prov. 4. 7. Get wisdom that 's the principal thing and with all thy gettings get understanding There are some Maxims if we would have this wisdom so as to be wiser than our Enemies and some Graces First some Maxims 1. Season the heart with this Principle That it concerns you to secure your interest in Christ rather than the world Mat. 6. 34. Luk. 14. 26. 2. That we should not be sollicitous about events so much as duty or about dangers so much as sin 1 Chron. 19. 13. 2 Tim. 4. 17 18. 3. That in a way of duty it is better to depend upon Christ's care over us without using any carnal reaches to secure our selves 1 Pet. 5. 7. 1 Pet. 4. 19. 4. All which befalls the People of God is either good or tends to good Rom. 8. 28. 5. That when deliverance is more for our turn than bondage yokes and oppression we shall be sure to have it God hath engaged himself by Covenant that he will with-hold no good thing Psal. 84. 10. 6. Close adherence to God and constancy in obedience is the surest way to present ease and future deliverance Psal. 125. 3. 7. It is better to attend Gods leisure than to get out of trouble by any carnal means of our own Isa. 38. 15. 8. No man can be a loser by God though he suffers never so much for him Rom 8. 18. 2 Cor. 4. 17. 9. Then is our Adversary wiser than we when his opposition draws us to sin then and then only are we foiled by our Adversary Secondly There are some Graces also make us wise 1. To this wisdom Faith is necessary If we could but depend upon God in a good plain and down-right course we would not run to shifts nor change our selves into all shapes and colours Camelion-like unless it be white but you would support your selves with this that he would maintain you and bear you out 2. Fear of God which makes us tender of spirit that we dare not offend God nor break a Rule for all the World he fears a commandment more than a thousand dangers Prov. 13. 13. He that fears the Commandment shall be safe from fear of danger If a Commandment stand in his way he dares not go through it is more than if all the terrors of the World stand in his way he will endure all hazards rather than break through a Command SERMON CV PSAL. CXIX VER 99. I have more understanding than all my Teachers for thy testimonies are my meditation DAvid had spoken of his affection to the Word of God and then mention'd one special ground thereof which was the wisdom that he got thereby now this wisdom is amplified by comparing it with the wisdom of others Three sorts of men he mentioneth Enemies Teachers Ancients the Enemies excel in Policy Teachers in Doctrine and Ancients in Counsel and yet by the Word was David made wiser than all these Malice sharpens the wit of Enemies and teacheth them the Arts of opposition Teachers are furnish'd with Learning but Ancients they grow wise by Experience yet David by the study of the Word excell'd all these in the Text we may observe two things 1. David's Assertion concerning his profiting by the Word of God I have more understanding than all my Teachers 2. The Reason taken from his diligent use of the means For thy testimonies are my meditation For the first of these I have more understanding than all my Teachers To clear the words 1. It is certain that he speaks not this of his extraordinary Revelations as a Prophet but of that wisdom which he got by ordinary means The holy Men of God in the Old Testament consider'd as Prophets so they had extraordinary Visions and Revelations Now David speaks of that kind of knowledge got by the ordinary means not those special Revelations made to the Prophets for he renders the reason of it Thy testimonies are my meditation 2. It is certain he speaks not this by way of boasting for this is a Psalm of Instruction not an History or Narrative Now the Children of God would not commend their failings to the imitation of others and this which David speaks is rendred as a reason of his respect by the Word he got Wisdom above his Teachers Enemies and Ancients Briefly The intent and use of this Assertion will be knovvn by considering the quality of these Teachers here mention'd you may look upon them either 1 as faulty or defective in their duty 2 as performing their duty In both these Notions David vvas vviser than they or a Man of a better understanding 1. If you look upon them under a diminishing Notion so some vvould understand it thus that those vvhich instructed him in Humane Learning and Civil Discipline had not understanding as he that meditated in God's Testimonies If this vvere the sense there is no boasting but only comparing knovvledge vvith knovvledge the knovvledge of the Word vvith the knovvledge of ordinary Sciences and it gives us this Lesson That the great Sages of the World that do excel in secular Wisdom are but Fools to a Child of God they knovv the Secrets of Nature and he knovvs the God of Nature they dispute about the chiefest good and he enjoys it they knovv the use of natural things and he knovveth the use of spiritual This vvisdom and skill in outvvard things compar'd vvith the fear of God is but vanity and the vvisest Man must become a fool that he may be wise with
his mouth and walk in the way that is pointed out by his Word and Spirit you shall have enough to direct you in all your ways 2. It doth warn us of all our dangers It doth not only in the general call upon us to watch Mat. 13. 37. and walk circumspectly Eph. 5. 15. but it discovers all those deceits particularly whereby we may be surprized diverted and turned out of the way There are snares in Prosperity snares in Adversity Temptations you meet with in praying trading eating drinking in your publick undertakings and in your private converse it shews your danger in all your ways before you feel the smart of them therefore give up your selves to God's direction reading hearing meditating believing and practising read hear it often then the deceits of Satan will be laid open and the snares of your own hearts Christians an exact Rule is of little use if you do not consult it Gal. 6. 16. Peace and mercy be upon all them that walk according to this Rule That order their conversations exactly the word signifies that try their work as a Carpenter doth by his square they examine their actions by the Word of God what they are now a doing therefore consult with it often then meditate of it ponder it seriously 2 Tim. 2. 7. Consider what I say and the Lord give thee understanding in all things If we would have understanding by the Word there must be consideration Man hath a discursive faculty to debate things with himself Why this is my duty what would become of me if I slep out of God's way here 's danger and a snare What if I should run into it now it is laid before me And then believe it surely Heb. 4. 2. The Word profited not not being mixed with faith in them that heard it Believe God upon his Word without making tryal You hear much of living by sense and by saith living by faith is when we bear up upon the bare Word of God and encourage our selves in the Lord but living by sense is a trying whether it be so or no as they that will not believe Hell shall feel Hell and they that will not believe the Word of God shall smart for it Heb 11. 7. Noah being warned of God of things not seen as yet moved with fear prepared an Ark. It may be there were no preparations to the accomplishment of the Curse and Judgment the Word threatned it 's a thing not seen yet he prepared an Ark. When a man is walking in an unjust course all things prosper for awhile the misery the Word threatens is unseen Ay but if you would grow wiser by the Word than men can by Experience you must look to the end of things Psal. 73. 17. I went into the sanctuary of God then understood I their end And then practise it diligently A young Practiser hath more understanding than an ancient Notionallist Psal. 111. 10. A good understanding have all they that do his commandments It is not they that are able to speak of things and savor what the Word requires but they that do what they hear and discourse of Gregory saith We know no more than we practise and we practise as we know these two always go together The Word doth us no good unless there be a ready obedience therefore this is wisdom when we give up our selves to God's direction whatever it cost us in the world Doct. 2. That young ones may have many times more of this wisdom than those that are ancient Divers instances there are Ioseph was very young sold into Egypt about 17 years of age and when he was in Egypt Psal. 105. 22. He taught his Senators wisdom speaking of the Senators of Egypt With how much modesty did he carry himself when his Mistriss laid that snare Isaac was young and permitted himself to be offered to God as a Sacrifice Samuel was wise betimes 1 Sam. 2. 26. It is said The child Samuel grew on and was in favor both with the Lord and also with men From his Infancy he was dedicated to God and God gives him wisdom to walk so that he was in favor with God and men yea God reveals himself to Samuel when he did not to Eli. David when he was but 15 years of age fought with the Lion and Bear and somewhile after that with Goliah when he was a ruddy youth Iosiah when he was but eight years old administred the Kingdom before he was twelve sets upon serious Reformation Ieremiah was sanctified from the womb Ier. 1. 5. And Iohn the Baptist leapt in his Mother's womb Luke 1. 35. In the 32d of Iâ—…b the Ancients Iob's Friends are spoken of pleading their Cause wise young Elihu brings wiser words and better arguments than those that came to comfort Iob. Solomon asked wisdom of God when he was young Daniel and his Companions those four children as they are called Dan. 1. 17 18. it is said The Lord filled them with wisdom above all the ancient Chaldeans And Timothy the Apostle speaks of his youth and bids him flee youthful lusts he was young yet very knowing and set over the Church of God Our Lord Iesus at 12 years old puzled the Doctors In Ecclesiastical Stories we read of one at 15 years of age dyed with great constancy for Religion in the midst of sundry tortures Ignatius pleads the cause of the Bishop when he was but a very youth but a man powerful in doctrine and of great wisdom and therefore he saith He would have them not look to his appearing youth but to the age of his mind to his wisdom before God And he saith There are many that have nothing to shew for their age but wrinckles and gray hairs So there are many young ones in whom there is an excellent spirit and in all Ages there are instances given of youth of whom it may be said That they are wise beyond their years For the Reasons why many times young ones may have more wisdom than those that are aged God doth so 1. That he might shew the freedom and sovereignty of his grace He is not bound to years nor to the ordinary course of nature but can work according to his own pleasure and give a greater measure of knowledge and understanding to those that are young and otherwise green than he will to those that are of great age and more experience in the world You have this reason rendred Iob 32. 7 8 9. I said days should speak and multitude of years should teach wisdom There 's the ordinary course But there is a spirit in man and the inspiration of the Almighty giveth them understanding Great men are not always wise neither do the aged understand judgment Though all men have reason and a spirit yet the Spirit of God is a wind that blows where he lists Those that exceed others in time may come behind them in grace He gives a greater measure many times of grace and knowledge to shew his
practice in order to knowledge saving knowledge is the cause of practice and it is the effect of it Use 1. Learn how much Practice exceeds Speculation and whereby a Man's understanding is to be valued Who is to be accounted a spiritual understanding Man Not he that hath finer Notions but he that is most skilful and ready to every good work Do not content your selves with a few fine Opinions well drest and curiously set forth for all this is nothing to practice It must needs be so for practice is the end of knowledge now the end is always more worthy than the means all the means have their loveliness from their end and all the means have their order and measure from their end that is we must so use the means that we may come to such an end Well then knowledge is worthy for practice sake and only to be sought after in order to practice not to soar aloft but we are to be wise to sobriety nor as wanton fancies such as affect conceits of wit and empty frothy notions all should be suited to practice Use 2. Again I might apply it How ill they do that sever knowledge and a good conscience When the Age grew more knowing they were less moral in Seneca's time as it was so with them so it is with Christianity many times It was the saying of one When I compare former times with ours times of ignorance darkness superstition they had more zeal we have more light where there was less knowledge there was more practice Now we have Notions like a Carbuncle which seems at a distance to be all fire though it is quite cold so we seem to have high floating Notions concerning Godliness the head is stored with these but hearts empty of Grace hands idle less circumspect more careless and loose fruitless in good works It shews us the cause why many that have great dexterity in wit and excellent gifts in other things yet are very stupid and blockish in the things of God There is now a decay of gifts and knowledge why because Professors do not refer all to practice and then ungodliness and less practice provokes the Lord to withdraw the light God punished the Heathens with spiritual blindness because they did not improve their knowledge and we may justly fear it may prove so with us who are all head little heart much in speculations little very little in practical holiness SERMON CVII PSAL. CXIX VER 101. I have refrained my feet from every evil way that I might keep thy Word THE great work of a Fast-day is to put away the evil of our doings as when a Fire is kindled in an house and begins to rage and burn fiercer it concerns those that would stop the fury of it to remove the combustible matter The Fire of God's wrath hath been kindled amongst us and is not yet quenched I suppose none of you doubt your business is to remove the combustible matter to put away your sins this Scripture will be of some use to you to that purpose David had spoken of that wisdom which he had got by the Word of God above Enemies Teachers Ancients it was not such a wisdom as consisted in speculation but practice not only such as did enable him to talk high and set his tongue awork no it was such as did enable him to do things worthy of God as did set his feet awork Our feet are slow and heavy in God's ways but very swift to that which is evil and therefore herein did David's wisdom consist to bridle himself to refrain his feet that he might not run head-long into all manner of evil and not only so but that he might be also more ready to that which is good I have refrained my feet from every evil way that I might keep thy Word Where 1 We have David's practice I have refrained my feet from every evil way 2 His end or motive That I might keep thy Word That he might be exact and punctual with God in a course of obedience 1. In his Practice You may note the seriousness of it I refrained my feet By the feet are meant the affections Eccles. 5. 1. Keep thy foot when thou goest into the house of God Our affections which are the vigorous bent of the soul do engage us to practise therefore fitly resembled by the feet by which we walk to any place that we do desire so that I refrained my feet the meaning is I keep a close and strict hand over my affections that they might not lead me to sin Then you may note the extent of it he doth not only say I refrained from evil but universally from every evil way But how could David say this in truth of heart because of his offence in the matter of Uriah Answ. This was the usual frame and temper of his soul and the course of his life and such kind of assertions concerning the Saints are to be interpreted voce conatu licet non semper eventu This was his errand and drift his purpose and endeavor his usual course though he had his failings 2. What was his Motive and End in this That I might keep thy Word That I might be exact and punctual with God in a course of obedience and adhere to his Word uniformly universally impartially Doct. He that would keep the Word must refrain his feet that is stand at a great distance in heart and practice from all sin For the illustration of the Point observe 1 A Christian must do both he must stand at a distance from sin and he must keep the Word There is a negative and an affirmative part in every Commandment Precepts and Prohibitions we need both the Bridle and the Spur the Bridle to refrain the feet from sin and the Spur to quicken us to walk closely with God according to the direction of his holy Word A simple abstinence from sin without exercising our selves unto godliness will not serve the turn Psal. 34. 15. Depart from evil and do good So Psal. 37. 27. There is a double principle in every renewed man flesh and spirit Gal. 5. 17. and his work is to restrain the one to keep in the flesh that would fain break out and range abroad in unseemly actions and to encourage and put forth the other the Spirit in its necessary operation with vigor and life There 's a double Estate laid before us Heaven and Hell therefore we are not only to forbear sin which is walking to Hell but we must walk worthy of God in all well-pleasing and be fruitful in good works which is our way to Heaven Eph. 2. 10. Forbearing evil and doing good The Pharisees Religion ran upon Negatives I am not an Adulterer an Extortioner c. Luke 18. 28. Many are not vicious rather than godly they keep themselves in a middle lukewarm estate and though they be not defiled with foul sins yet do not set themselves seriously to serve the Lord. 2
off Providence appeareth with a doubtful face they that take to the better part may be reduced to great straits therefore sometimes it may happen to the righteous according to the work of the wicked and to the wicked according to the work of the righteous Ecl. 8. 4. So variously doth God dispense external good and evil and may seem to frown upon those that are faithful now yet we should not depart from his judgments Iob 13. 14. Though he kill me yet will I trust in him We should wrastle through many disappointments here or hereafter God will not own us 2. By giving success to a wrong party that layeth claim to him to his favour in an evil way and interpret when his providence seems to be an approbation of an evil course 't is a great temptation God's choicest servants have staggered by it but yet 't is but a temptation Psal. 50. 21. I kept silence and thou thoughest that I was altogether such a one as thy self God may hold his hand though they strangely transform him in their thoughts and entitle their actions to his Patronage God tryeth you Deut. 13 2 3. The Lord your God proveth you to know whether ye love the Lord your God with all your heart and with all your soul. God's Word is so clear and satisfactory that by a righteous judgment he may permit it to try our stedfastness and obedience not as chaff but as solid graâ—… But must we not regard Providences yes but not interpret them against the Word but with it 't is comfortable to see the Word back'd with a Providence Rom. 2. 18. Heb. 2. 2. and Hos. 7. 12. when the Word is made good and they feel that which they would not believe 2dly Not interpret it against the Word Providence is never against the Word it is an exact Comment upon it if we had eyes to see it and when we see it altogether we shall find it so but now we view it by pieces and so mistake Rom. 8. 28. For we know that all things work together for good to them that love God to them who are called according to purpose Ps. 73. 17. Until I went into the sanctuary then understood I their ends When we look to the end of things all hazards are over Secondly The Reasons why we must be exact and constant notwithstanding these temptations I will name but two implied in the two words of the Text Thy Iudgments 1. 'T is God's Word 2. God's Word is Judgment 1. 'T is God's direction who cannot deceive or be deceiv'd you may venture your souls temporal and eternal estate and all upon it upon God's bare word for it is impossible for him to lye In his promises Heb. 6. 18. or to be deceiv'd in his directions The Word of the Lord is a pure Rule 1 Iohn 2. 27. The unction teacheth you all things and is truth and is no lye There is no erring while we walk by this direction the Spirit of God teaching us by his Word and indeed this is the effect of that great Faith to believe God upon his bare word to believe what he hath spoken is true and to act accordingly if this were rooted in our hearts we should not be so unstable so easily foiled by Satan discouraged by the oppositions of evil men or live by example but by rule and would interpret the Providence of God to the advantage and not the prejudice of obedience Whom resist stedfast in the faith 1 Pet. 5. 9. Adhere to the truth of the Word I know here is my direction and in the issue will be my safety and happiness But either we do not believe this is God's Word or do not urge the heart with God's authority and veracity and therefore we are up and down but now when we determine this is God's Word and so receive it 1 Thess. 2. 13. When ye received the Word of God which ye heard of us ye received it not as the word of men but as it is in truth the Word of God And then 't is my Rule whatever it cost me there you urge the heart with the authority of God Mat. 16. 24. A resolute giving up our selves to God's direction and to receive the Law from his mouth and it is a certain Rule whatever cross accidents fall out it should be receiv'd with such certainty and absolute authority as nothing should move us so assured of it That if an Angel should preach any other doctrine let him be accursed Gal. 1. 8. 2 Tim. 3. 16. and 2 Pet. 1. 2. when it is believed to be the Lord's mind 't is a sure ground for Faith to rest upon 't is not a doctrine sound out by the wit of Man no private invention of others but God's inspiration God hath wisdom to direct me the safest way and goodness and faithfulness enough not to mislead me Good and upright is the Lord therefore will he teach sinners in the way Psal. 25. 8. It is not the devices of their heads that wrote it but the publick mind of God and saith the Apostle Knowing this first this is the first and supreme principle he had said ver 19. that we should consult with the Word for direction and comfort before we can get any saving light or true comfort 2dly ' â—…is Judgments Every Man's doom is contain'd in the Word and if you can but stay a little you shall see it verifi'd by sensible and plain experiences do but wait and observe how God maketh good his promises and accomplisheth his threatnings and you will say no cause to depart you will find you have done right in the issue and that close obedience is the only way of safety and happiness here and hereafter David did as to his own case Psal. 18. 21. I have kept the ways of the Lord and have not wickedly departed from my God And was he a loser by it No God hath recompensed me according to the cleanness of my hands On the other side those that depart from God are destroyed his Word will be made good against them Psal. 119. ver 119. Thou puttest away the wicked of the earth like dross Use 1. Is direction to us both in publick and private Cases Be sure you follow such ways as God's Word doth allow for otherwise it is not constancy but obstinacy and then whatever troubles and discouragements you meet with this will be a comfort to you that you are in God's way First As to your private Case be not discouraged by the instability of your hearts and the temptations of Satan you will be up and down with God But observe these two Rules 1. It is necessary to watch against your first declinings lest by little and little the heart be stolen away from God When you lose your savor of holy things lessen your diligence and are not so exact and watchful you begin to depart from God The gap once made in the conscience groweth wider and wider every day The
teaching and is always at hand to guide us and give counsel to us which is cause of our standing We need this continual teaching to keep us mindful that we may not forget things known The Spirit puts us in remembrance because of the decay of fervency and dulness of spirit that groweth upon us therefore are truths revived to keep us fresh and lively that we may not neglect our duty because of incogitancy and heedlesness we mistake our way and are apt to run into sin in the time of trial and temptation Therefore we need a Monitor on all occasions Isa. 30. 31. that we may not be carried away with the corrupt bent of our own hearts Well then this abiding in us is the cause of perseverance 1 Iohn 2. 27. Use. To shew the reason of mens fickleness and unconstancy both in opinion and practice He that is led by man unto man both as to opinion and practice may be led off by man again when we take up Truth upon Tradition and Humane Recommendation Oh seek it of God! Isa 48. 17. I am the Lord your God that teacheth you to profit Not our own ability but the light of the Holy Ghost wait upon God learn something of him every day and give God all the glory SERMON CIX PSAL. CXIX VER 103. How sweet are thy words unto my taste yea sweeter than honey to my mouth IN this Verse you have another evidence of David's affection to the Word and that is the incomparable delight which he found therein as being suitable to his taste and spiritual appetite This pleasure and delight he found in the Word is propounded 1 By way of Interrogation or Admiration How sweet are thy words unto my taste As if he had said so sweet that I am not able to express it 2 By way of Comparison Yea sweeter than honey to my mouth To external sense nothing is sweeter than honey honey is not so sweet to the mouth and palat as the Word of God is to the soul. It is usual to express the affections of the mind by words proper to the bodily senses as taste is put here for delight and elsewhere eating is put for believing and digesting the truth Thy Word was sweet and I did eat it Jer. 15. 8. Again in all kind of Writers both prophane and sacred it is usual to compare the Excellency of Speech to Honey The Poet describes an Elegant man That his Speech flow'd from him sweeter than Honey And the like we may observe in Scripture Prov. 16. 24. Pleasant words are as an honey comb sweet to the soul and health to the bones He means words of wisdom such words as come from a pure heart now these are sweeter than Honey So the Spouse because of her gracious doctrine it is said Cant. 4. 11. Thy lips O my Spouse drop as the honey-comb And Psal. 19. 10. More to be desired are they than gold yea than much fine gold sweeter also than honey and the honey-comb For Profit he esteemed them more than Gold for Pleasure more than Honey or the Honey-comb and David saith here Thy words are sweet unto my taste He doth not say in general They are sweet unto the taste but sweet unto my taste Holy men that have much communion with God such as David was they that have his Spirit find this delight in the Word of God nothing so sweet or so full of pleasure to the soul. Two Points 1. That there is such a thing as spiritual taste 2. That to a spiritual taste the Word of God is sweeter than all pleasures and delights whatsoever Doct. 1. That there is such a thing as spiritual taste 1 I shall shew that it is and what it is The use of it and what is requisite to it 1. It appears that there is such a thing the soul hath its senses as well as the body We do not only know but feel things to be either hurtful or comfortable to us so the new nature doth not only know it but doth seem to feel it that some things are hurtful and others are comfortable to it and hence the Apostle's expression Heb. 5. 14. Such have their senses exercised to discern both good and evil Christians If there be such a thing as spiritual life certainly there must be spiritual sense for all life is accompanied with a sense of what is good or evil for that life and the higher the life the greater the sense Beasts feel more than a Plant when hurt is done to them because they have a nobler life and a Man than a Beast and the life of Grace being above the life of Reason there 's a higher sense join'd with it and therefore the pain and pleasure of that life is greater than the pain or pleasure of any other life for spiritual things as they are greater in themselves so they do more affect us than bodily A wounded Conscience who can bear it Prov. 18. 4. What a sense doth the evil of the spiritual life leave upon the soul And then for the comforts of the spiritual life the joys and pleasures of it are unspeakable and glorious 1 Pet. 1. 8. such joy as no tongue or words can sufficiently express A taste of the first-fruits of Glory how sweet is it Briefly let me tell you there are three internal Senses spoken of in Scripture Seeing Tasting and Feeling Sight implies Faith Iohn 8. 56. Abraham rejoiced to see my day And Heb. 11. 27. By faith Moses saw him that was invisible There is a seeing not only with the eyes of the body but with the eyes of the mind things that cannot be seen with the outward sense Abraham saw my day at so great a distance As there is sight so also taste which if we refer it to good is nothing else but spiritual experience of the sweetness of God in Christ and the benefits which flow from communion with him Psal. 34. 8. O come taste and see that the Lord is gracious Do not only come and see but come and taste The third sense is feeling or touch that relates to the power of grace Phil. 3. 10. That I might know him and the power of his resurrection c. There is a sense that a Christian hath of the power of grace and of Christ upon his soul so 2 Tim. 3. 5. Having a form of godliness but denying the power thereof When men resist the force and vertue of that Religion which they profess then they are said to deny the power of those Principles Well then there are spiritual senses 2. Now that we might know what they are let me shew 1. How these spiritual senses differ from the external 2. That in some sense they differ from the understanding 1 These spiritual senses differ from the external sense that I shall prove by three Arguments 1. Because in those things that are liable to external sense a man may have an outward sense of them when he hath not an inward
2. There are certain things that cannot be discerned by external senses yet a Christian may have a feeling of them by internal sense 3. The outward senses sometimes set the inward senses awork 1. Because in those things which are liable to external sense a man may have an outward sense of them when he hath not an inward as in Seeing Tasting Touching In Seeing Deut. 29. 2. compar'd with ver 4. Ye have seen all that the Lord did before your eyes in the land of Egypt and yet the Lord hath not given you an heart to perceive and eyes to see and ears to hear unto this day They saw yet had not an heart to see they saw those wonders with the eyes of their body they had a sense outward and natural but not a sense inward and spiritual So for Taste There is a Taste of God's goodness in the creature all taste it by their outward senses Psal. 145. 9. The Lord is good to all and his tender mercies are over all his works The wicked are not excepted from this taste for the creatures are as useful for the preservation of their lives as the lives of others They do not mind God's love in it and so do rather taste the creature than God's goodness in the creature but the child of God tasteth his love therein The Fly finds no Honey in the Flower but the Bee doth A fleshly â—…alate relisheth only the gross pleasure of the creature not that refined delight which a spiritual Palate hath who hath a double sweetness it doth not only receive the creature for its natural use but it tasts God and feels the love of God in the conscience as well as the warmth of the creature in his bowels So for Feeling Ier. 3. 25. We lie down in our shame and our confusion covereth us for we have sinned against the Lord our God Men may feel the blows of his Providence and be sensible of the natural inconvenience yet they have not a spiritual feeling so as to be affected with God's displeasure and have a kindly impression left upon the soul that may make them return to God 2. It differs from the outward senses because they can by a spiritual sense discern that which cannot be discerned by the outward sense as in that place Heb. 11. 27. By faith Moses saw him that was invisible See the invisible God and are as much affected with his eye and presence as if he were before the eyes of the body as others are awed by the presence of a worldly Potentate this is matter of internal sense So for Taste they have meat which the world knows not of invisible comforts Iohn 4. 37. They have hidden Manna to feed upon and are as deeply affected with a sense of God's love and hopes of eternal life as others are with all outward dainties Then as to Feeling many things the outward sense cannot discern sometimes they feel spiritual agonies heart-breakings when all is well and sound without a man would wonder what they should be troubled about that abound in wealth and all worldly comforts and accommodations they have an inward feeling they feel that which worldly men feel not when they are afflicted in their spirits carnal comforts can work nothing upon them when they are afflicted outwardly spiritual comforts ease their heart And as they feel soul-agonies and soul-comforts so they feel the operations of the spiritual life they have a feeling of the power of the Spirit working in them they live and know that they live Now no man knows that he lives but by sense therefore if a Child of God knows he lives he hath internal sense as well as external We know we live naturally by natural sense and we know we live spiritually by spiritual sense Gal. 2. 20. I live yet not I but Christ liveth in me He lived and knew that he lived they have a life which they feel within themselves the operations and motions of the spiritual life they feel its impulsions to duty its abhorrencies from sin tendency of soul to God and spiritual supports and they feel the stirrings of the old nature workings of heart towards sin and vanity which the outward senses cannot discover 3. The outward senses sometimes set the inward senses a work The sweetness of those good things which are liable to sense put us in mind of the sweetness of better things as the Prodigal's Husks put him in mind of the Bread in his Father's House or as the Priests of Mercury among the Heathen when they were eating Figs they were to cry Truth is sweet because the god whom they worshipped was supposed to be the inventer of Arts and the discoverer of Truth So Christians when by the outward taste they find any thing sweet the inward sense is set a work and they have a more lively feeling of spiritual comforts as David Honey is sweet but the Word of God was sweeter than honey to him or the honey-comb Thus Christ when he was eating Bread Blessed is he that shall eat bread in the kingdom of God Luk. 14. 15. and they that have Christ's Spirit they act suitably 2 This sense differs from a bare and simple act of the understanding why for a man may know things that he doth not feel Simple apprehension is one thing and an impression another An apprehension of the sharpness of pain is not a feeling of the sharpness of pain Jesus Christ had a full apprehension of his sufferings all his life-long but felt them not until his agonies therefore he said Iohn 12. 27. Now is my soul troubled and what shall I say We have Notions of good and evil when we neither taste the one nor the other It is one thing to know sin to be the greatest evil and another thing to feel it to be so to know the excellency of Christ's love and to taste the sweetness of it this doth not only constitute a difference between a renewed and carnal man but sometimes between a renewed man and himself 1. Between renewed men and carnal men they know the same truths yet have not the same affections A carnal man may talk of truths according to godliness and may dispute of them and hold opinions about them but doth not taste them so he does but know the grace of God in conceit not in truth and reality as the expression is Col. 1. 6. As a man only that hath read of Honey may have a fancy and imagination of the sweetness of it but he that tasts it knows it in truth and in effect they know the grace of God and the happiness of being in communion with God by the light of nature in conceit but not in reality but the other they taste it If so be you have tasted that the Lord is gracious 1 Pet. 2. 3. There 's an impression of sweetness left upon the soul and real experience of the goodness of God in Christ so as to make them affect him with all
is understanding So much as we hate sin so much of spiritual wisdom and spiritual understanding Certainly to hate sin is wisdom I prove it from the nature of sin All disobedience is the greatest folly that can be in the world and therefore if to sin be to do foolishly â—…o hate sin is to be wise and not to have understanding certainly is a fruit of solly for a man to do that which will condemn himself if ever he comes to himself Now when a man comes to himself as when he dies or repents Oh how will his heart condemn and reproach him for the vanity of his worldly course when he is fill'd with his own ways especially Repentance that 's a coming to our selves As a man when he hath slept out his drunkenness and excess and begins to look back upon his follies committed under that distemper such is Repentance it is an after-wisdom and therefore it argues that there was an imprudence and inconsideration of the things we repent of and therefore we condemn our selves That is folly which gratifies those that are our utter enemies now sin it gratifies the Devil which seeks our ruine He goes about seeking whom he may devour 1 Pet. 5. 8. You please him that seeks your utter destruction and will you grieve God and please the Devil That is Folly which brings no disadvantage upon him whom you disobey but upon you it brings the greatest mischief imaginable God is not hurt by your sins he is above our injury Iob 9. 12. If thou be wise thou shalt be wise for thy self but if thou scornest thou alone shalt bear it There is no hurt done to God all the hurt is to our own souls Prov. 8. 36. He that sinneth against me wrongs his own soul and he that hateth me loveth death Every sinner is his own Murderer and his own Destroyer All those Arrows we shoot up against Heaven they fall down with more violence upon our own heads That is folly for a man to hazard a Jewel for a Trifle to stake his Soul and Heaven and Eternal Happiness against a little flesh-pleasing and carnal satisfaction Ionah 2. 8. They that observe lying vanities for sake their own mercies Poor fugacious comforts lying vanities to follow after and forsake their own mercy that is all that happiness which might have been their own A Sinner is a mad Gamesâ—…er that throws away the Kingdom of Heaven at every Cast for a little momentany short delight and vain contentment That is folly to break with him upon whom our All depends our Life Being Comfort Happiness so doth sin make â—…s break with God Isa. 59. 2. Tour iniquities have separated between you and your God Well then if sin be to do foolishly to depart from sin this is wisdom this is understanding Certainly he that provides against the greatest mischief doth escape the greatest danger he is the wise man and not he that provides against temporal inconveniences only as poverty and disgrace He that escapes sin escapes hell the wrath of God the extremest misery that can light upon a poor creature Prov. 15. 24. The way of the wise is above to avoid hell beneath and therefore 't is a high point of wisdom to hate sin 2 As it is a high point of understanding so it is a fruit and effect of understanding According to the degree of understanding that we have so will our hatred of sin be for he saith Through thy precepts I get understanding therefore I hate every false way To prove this by two Reasons 1. Our affections follow our apprehensions There is no way to come to the heart but by the mind by the understanding Look as there is no way to come to the bowels to purge out distempers that are there but by the mouth stomach and other passages that lead to the bowels so there is no way to come to the heart and affections but by the understanding knowledge that begets all other affections those which belong to choice and pursuit or those that belong to slight or aversation Those that belong to choice and pursuit desire delight There is no desire of that which is unknown so in those things that belong to slight and aversation those affections be it grief or shame for sin already committed or fear or hatred that sin may not be committed Grief or shame Ier. 31. 19. After I was instâ—…ucted I smote upon my thigh I was ashamed yea even confounded because I did bear the reproach of my youth It is light which humbles and the soul is affected according to the sight it hath of things or go to those affections which serve to prevent the commission of sin as hatred and fear Hatred in the Text a good understanding goes before a through hatred will follow 2. Reason that when the mind is fraught with truths and gotten a good stock of knowledge by God's precepts then it will be checking and urging the soul to caution against sin and therefore the more understanding you get by God's precepts the more are you warned and put in mind of things Psal. 119. 11. I have hid thy Word in mine heart that I might not sin against thee When the Word hath laid up in the heart a good stock of knowledge there will be one thought or other that will be rising up and defying all temptations wherewith you are assaulted Eph. 6. 17. Take unto you the helmet of salvation and the sword of the Spirit which is the Word of God In the spiritual conflict we need weapons not only desensive but offensive not only the shield of Faith but the sword of the Spirit that we may destroy and slay sin and withstand temptation and chase away Satan from us what 's this sword of the Spirit the Word of God the more seasonable relief the more fresh thoughts you have to withstand temptations which are apt to come in upon you Pr. 6. 21 22. Bind them upon thine heart when thou goest it shall lead thee when thou sleepest it shall keep thee and when thou awakest it shall talk with thee This will always be urging him to duty and warning him of his danger A word of Use. 1 Get understanding 2 Never count your selves to understand any thing but as you increase in hatred of sin 1. Get understanding Partly 1 because there are many false ways you will never discern without much understanding There are many false ways that are palliated and represented under the shew of good and we are easily ensnared unless we have light to chuse our way 1 Cor. 2. 8. Had they known it they would not have crucified the Lord of glory A man will be carried on with a great deal of life and activity in a way contrary to God Acts 26. 9. I verily thought with my self that I ought to do many things contrary to the Name of Iesus of Nazareth O the tyranny and madness of an erring Conscience and an ignorant Zealot what a ready
prey is a man to Satan and is carried headlong to destroying courses when a man hath more zeal and earnestness of spirit than knowledge to guide him how will he stumble and dash upon things that are very contrary to the will of God 2 If they can discern them they shall not have a heart and skill to remedy them without understanding VVe shall not have a heart for light will be urging calling upon us minding us of our duty warning us of danger whereas otherwise we shall go on tamely like an Ox to the slaughter and like a Fool to the correction of the Stocks we shall not have this restless importunity of Conscience which is a great restraint of sin And then we shall not have the skill for all is misapplied and misconceived by an ignorant spirit for the whole business of his Religion is making Cordials instead of Purges and Potions instead of Antidotes catching at Promises when Threatnings belong to him lulling his soul asleep with new strains of grace when he should awaken himself to duty 2. Never count your selves to have profited in any thing till your hearts are awakened into a further hatred of sin Christians they are but Notions it is not saving knowledge unless it be in order to practice men have no understanding that have not this active and rooted enmity against sin Psal. 111. 10. A good understanding have all they that do his commandments They that hate sin more and are more weary of corruption He is made wiser by the Word that is made better by it It is not the talker against but the hater of iniquity that is the wise man If wisdom enters upon the heart and breaks out in our practice by that is our thriving in knowledge to be measured 1 Iohn 2. 3. Hereby we know that we know him if we keep his commandments This was God's scope in giving the Word not to make trial of mens wits who could most sharply conceive or of their memories who could most faithfully retain or of their eloquence who could most nimbly discourse but of the sincerity of the heart who could most obediently submit to the will of God Ier. 22. 16. when he had spoke of hating of sin and doing good Was not this to know me saith the Lord This is to know God to hate sin Outward things were not made for sight only but for use as Herbs Plants and Stars so our Reason and the Scriptures the Lord hath given us it is not only for sight but for use that we may be wise to salvation not that we may please our selves with acute notions about the things of God but seriously set our hearts to practise The fourth thing in this general Point is That this wisdom and understanding is gotten by God's precepts Mark I hate every false way why Because by thy precepts I get understanding Where have we it by studying God's Word Rom. 3. 20. By the Law is the knowledge of sin How is the knowledge of sin by the Law three ways according to the nature of the sin according to who is the sinner and according to the guilt and dreadful estate of them that lie in a state of sin so the knowledge of sin that is the nature of it and where it lives and where it reigns and what will be the effects of it all this knowledge is by the Law 1. By the Law is the knowledge of sin quoad naturam peccati There are many things we should never know but by the Law of God though we have some general notions of good and evil Rom. 7. 7. saith the Apostle I had not known sin but by the Law for I had not known lust except the Law had said Thou shalt not covet Those first stirrings and secret lingrings of heart and inclinations to that which is cross to the Will of God that they go before all consent of will and all delight these things we could never discern by the light of nature 2. Quoad subjectum what is the sinner and who is guilty of it So Rom. 7. 9. I was alive without the Law once but when the Commandment came sin revived and I died He saw his lost miserable undone condition by the Law of God The acts of sin are discovered by the Word of God it discovers the thoughts and intents of the heart Heb. 4. 12. and state of sin our natural face the condition wherein we are is to be seen in this glass 3. Quoad reatum magnitudinem peccati what will be the effects of it Rom. 5. 20. The Law entred that the offence might abound Therefore the Law was given that it might work a deep sense of the evil consequents of sin and what wrath man was bound over to for violating the righteous Law The Law represents the heinous nature of sin as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of the Law as it strikes at God's Being or at God's Authority seeks to justle him out of the Throne as it contradicts his Sovereignty and plucks the Scepter out of his hand and the Crown from his head and makes men to say Who is Lord over us As if we had nothing to guide us but our own Lusts the Word of God discovers this pride of heart and then the manifold mischiefs of sin are discovered we get this understanding by the Word It is better to know these mischiefs of sin by the threatnings of the Word than by our own bitter experience it is sin that separates from God and renders us uncapable of all blessings Use 1. Study your selves and take a view of the case and state of your souls by the glass of the Word see what you gain by every reading hearing every time you converse with him what is given out to convince you of sin or awaken your soul against sin 2. When you consult with the Word beg the light of the Spirit which is only lively and efficacious The Apostle speaks of knowing things in the evidence and demonstration of the Spirit and of power 1 Cor. 2. 4. There is the same demonstration of the Spirit there 's a manifest difference between the evidence of Reason and Arguments held out from a natural understanding and between the illumination or the demonstration of the Spirit There are many that may have a full knowledge of the letter and the sense of the words as they lie open to the evidence of reason yet be without the light and power of those truths for that 's a fruit of the demonstration of the Spirit the lively light of the Holy Ghost that goes along with the word SERMON CXII PSAL. CXIX VER 105. Thy Word is a lamp unto my feet and a light unto my path THE present world as much as it suits with our carnal nature 't is but like a howling wilderness with respect to Canaan in which there are many crooked paths and dangerous precipices yea many privy snares and secret ambushes laid for us by
the Devil and his Instruments so that unless we have a faithful Guide a clear full and sure direction we shall certainly miscarry and every day run into the mouth of a thousand mischiefs Now God out of his abundant mercy hath given us a light a rule to walk by to set us clear from these Rocks and Precipices and to guide us safe to true happiness And what is this light it is his Word so David acknowledgeth in this Verse Thy Word is a lamp unto my feet and a light unto my path Here you may observe 1 The double Notion by which the direction of the Word is set forth 2 You have the object or the matter wherein we are directed that also is exprest by a double Notion It is a lamp to my feet and a light to my path Let me explain these a little 1. The two Notions whereby the direction is exprest 't is a Light that 's a more general expression the other is more particular it is a Lamp possibly with allusion to the Lamp of the Sanctuary The use of a Lamp is to light in the night and the light shines in the day the Word of God is both a Light and Lamp it is of use to us by day and night in all conditions in Adversity in Prosperity in all the conditions we pass through in this world Chrysostom hath an observation but I doubt a little too curious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he The Law shineth in narrow limits within small bounds therefore that 's called a Lamp but Christ in the Gospel is called a Son of Righteousness 2. Let us come to the term by which the object is exprest Path and Feet By Path is meant our general choice and course of life the Law will direct to that not only so but it is a light to our feet that is will direct us in every step in every particular action Doct. That the Word of God is a clear and a full Rule to direct us in all the conditions and affairs of the present life It is a clear Rule for it is called a Lamp and it is a full Rule for it is a Lamp not only for our path but for our feet I shall speak of both severally that it is a Lamp and a Light First It is a clear Rule and therefore called a Light and that in three regards 1 By reason of its direction as it shews us the right way to our desired end He that would come to his journies end needs a way and needs a light to see and find it out Our end is eternal life and that to be enjoy'd in Heaven Prov. 6. 23. The commandment is a lamp and the law is light and reproofs of instruction are the way of life God hath stated the way that leads to eternal happiness by his wisdom and justice and revealed it in the Scriptures See that place Psal. 43. 3. O send out thy light and thy truth let them lead me let them bring me unto thy holy hill and to thy tabernacles We should have wandered up and down in various uncertainties and have neither pitched upon the right end or way but have lost our selves in a maze of perplexities if God had not sent forth his light and truth Austin reckons up 288 Opinions about the chiefest good Men are seeking out many inventions looking here and there to find happiness but God hath shewed the true way 2 'T is a light in regard of Conviction as it convinceth of all Errors and Mistakes both in judgment and practice Verum est Index sui obliqui In this respect it is said Eph. 5. 13. because of this convincing light that is in the word All things that are reproved are made manifest by the light for whatsoever doth make manifest is light It discovereth to us our sins as well as our duties light doth manifest itself and make all other things manifest Now this convictive power of the Word is double by way of prevention and by way of reproof 1. By way of Prevention The Word of God shews us our danger Pits Precipices and Stumbling-blocks that lie in our way to Heaven it shews us both our food and our poyson and therefore he that walks according to the direction of the Word is prevented from falling into a great deal of mischief 1 Iohn 2. 10 11. He that abideth in the light there is none occasion of stumbling in him But he that hateth his brother is in darkness and walketh in darkness and knoweth not whither he goeth because that darkness hath blinded his eyes The meaning of that place is this He that walks according to the light of Scripture and lives in obedience thereto avoids stumbling but he that is blinded by his own passion he wants his light knows not whither he goes neither in what way he goes respectu vioe respectu termini what will be the end of his going he mistakes the way sins for duties and good for evil or he mistakes the end thinking he is going to Heaven when he is in the High-way to Hell 2. By way of Humiliation and Reproof it discovers our sins to us in their own colours so as to affect the heart yea our secret sins which could not be found out by any other light 1 Cor. 14. 24 25. When he that believeth not or is unlearned comes in he is convinced of all he is judged of all The light of the Word it brings a Sinner upon his face makes him fall down acknowledging the Majesty of God in his Word God's Word it hath his signature upon it it is like himself and bewrayeth its Author by its convictive power and majesty so it 's notable Heb. 4. 12 13. The Word of God is quick and powerful c. And is a discerner of the thoughts and intents of the heart Mark what he had said of the Word he proves the properties of the Word by the properties of God that God searcheth all things God's Word is like himself 3 It is light in regard of comfort Eccles. 11. 7. Truly the light is sweet and a pleasant thing it is for the eyes to behold the sun especially to those that have been shut up in darkness and kept in a dungeon O it 's a pleasant thing to behold the light again So is the Word of God light in this sense to relieve us in all the dark and gloomy passages of the present life 1. In outward darkness When all outward comforts fail and have spent their allowance the comforts of the Word are left there 's enough to support and strengthen our hearts in waiting upon God Psal. 23. 4. When I walk through the valley of the shadow of death I will fear no evil for thou art with me thy rod and thy staff they comfort me The staff and rod they are instruments of a Shepherd and Christ is our spiritual Shepherd so that this staff and rod are his Word and Spirit they are the instruments
of the spiritual Shepherd and this comforts us when we are in the shadow of death in our crosses in confusions and difficulties when we have nothing else left but the promises this is a reviving to the soul. 2. It is a comfort and refreshing to us in spiritual troubles that arise from the guilt of sin and want of the sense of God's love Isa. 50. 10. Who is among you that feareth the Lord that obeyeth the voice of his servant that walketh in darkness and hath no light let him trust in the Name of the Lord and stay upon his God What shall he do Shall he compass himself about in his own sparks O how miserable are we then no but let him depend upon God according to his promise The Word of God is a great part of his Name let him stay his heart upon the Word of God when he walketh in darkness and seeth no light Now that the Word of God is such a light such a sure and clear direction I shall 1 give a direct proof of it from Scripture 2 Some Types of it 3 Prove it by experience 4 By Reason 1 For the proof from Scripture you have the Notions of the Text So Prov. 6. 23. The commandment is a lamp and the law is light It is that which keeps us from stumbling So 2 Pet. 1. 19. We have also a more sure word of prophecy whereunto ye do well that ye take heed as unto a light that shineth in a dark place The world is a dark place ay but now here 's a light that shines in a dark place and that 's the Holy Scripture the sure word of prophecy it sheweth us our way to Heaven and prevents us from stumbling into Hell 2 To prove it by Types Two Types I shall mention one is Israel being directed by the Pillar of a Cloud the other is the lamp of the Sanctuary 1. The Type of Israel's being directed by the Pillar of the Cloud by day the Pillar of Fire by night till they came into the Land of Canaan Exod. 13. 21. still they moved up and down hither and thither as the Pillar of Cloud and Pillar of Fire went before them thus our whole course is to be ordered by God's direction See how this Type is exprest Neh. 9. 19. The pillar of the cloud departed not from them by day to lead them in the way neither the pillar of fire by night to shew them light and the way wherein they should go Mark when they were in the wilderness the Pillar of Cloud and Fire shewed them the way where they were to go this is an Emblem of the safe conduct the Church may expect from Christ Jesus in all Ages God's Pillar departed not from them by night nor day so while we are travelling in the wilderness of this our Pilgrimage his Word and Spirit is continued to us When they entred into Canaan that was a Type of Heaven then this Pillar of Cloud was removed It is notable Iosh. 14. when Israel passed over Iordan we do not read the Pillar went before them but the Ark of God was carried before them so when the Church comes to Heaven the resting place then this conduct ceaseth the Word hath no more use Jesus Christ as the great Shepherd leads his Flock into their everlasting Fold 2. The other Type was the Lamp of the Sanctuary we read of that Exod. 27. 20 21. There was a great Lamp hung upon the Vail to distinguish the Holy of Holies from the other part of the Tabernacle and was fed with pure oil-olive and this lamp was prepared and trimmed up by the Priest daily Now what did this Lamp signifie mark the application this pure oil-olive signifi'd God's pure Word without the mixture of Humane Traditions this hung up in the Vail shin'd in the Church and every day it was prepared furnished set forth by them that are called thereunto for the use of the faithful 3 Let me prove it by experience that the Word is such a sure direction 1. Because natural men have a sense of it and upon that account fear it see Iohn 3. 20 21. Every one that doth evil hateth the light neither cometh to the light lest his deeds should be reproved Natural men will not come to the Word they fear it as discovering and therefore never feel it as refreshing Evil doers hate the light they are afraid of the Word lest it should convince them and discover them to themselves therefore they stand off and shun all means of closing with it there is such conviction in the oar a secret jealousie of the searching power that is in the Word of God 2. Godly men do find a great deal of comfort and satisfaction from this light as to all the doubts and fears of the soul. Psal. 19. 8. The statutes of the Lord are right rejoicing the heart the commandment of the Lord is pure enlightning the eyes All their scruples vanish here 's an apt and fit doctrine accommodated to the heart of man A man hath never true and rational delight till he is fully satisfi'd in point of Religion till he can have rest for his soul and commodious notions of God Now if you would have rest for your souls Ier. 6. 16. here it is the children of God find it There 's a fair compliance in this doctrine with all those natural principles and ingrafted notions within us concerning God and his Will they find satisfaction in it to Conscience though not to fond curiosity the one is necessary the other dangerous and unprofitable Christians there 's a great deal of difference between these two satisfying Conscience and satisfying Curiosity as much as between quenching the thirst of a sober man and satisfying the lust and appetite of a Drunkard Here 's enough to satisfie Conscience a fair accommodation of excellent truths to a reasonable nature truths becoming God truths suiting with the heart of man and therefore here they find it to be light that is a sure direction The wicked feel the discovery of it and the Saints feel the impression of it 3. We have this external and outward experience to assure us of our rule and light that shines in the Word of God because those that go against this light and direction do sensibly miscarry and are sure to split themselves upon some Rock or other Our first Parent Adam when he hearkned to the voice of the Serpent rather than the voice of the Lord destroyed himself and all his Posterity As long as he obeyed the Word of God he remained in a blessed estate in Paradice but when he gave heed to other counsels he was cast out of Paradice and rendred liable to many sorrows yea eternal death So all that walk in the imagination of their own hearts and have not light from the Word they presently run themselves into sundry mischiefs The young Prophet is an instance of this 1 Kings 13. 21. To go to particular instances would
be innumerable every days experience will furnish us with enough of this they that will not take the light of God's Word stumble upon dark mountains for God hath owned his Word to a tittle owned both the Tables Râ—…m 1. 18. The wrath of God is revealed from heaven c. from heaven by the effects of his wrath If men be ungodly and unrighteous they are punished nay not only in the general but in particular Heb. 2. 2. For if the word spoken by angels was stedfast why for every transgression and disobedience received a just recompence of reward By every transgression he means a sin of omission by every disobedience a sin of commission And as he will do so for sins against the Law so sins against the Gospel that place where the Gospel was first propounded smarted for the neglect of it 1 Thes. 2. 13. Wrath is come upon them to the uttermost for despising the Gospel And still God secures the certainty of our direction by new judgments those that will go contrary to the Word turn aside to paths of their own they perish in their devices 4 Let me prove it by Reasons that certainly the Word must needs be light that is a clear and sure direction I prove it from the Author the Instruments and Penmen and from the ends why God hath given the Word 1. From the Author of it it is God's Word Every thing that comes from God hath some resemblance of his Majesty God is light and in him there is no darkness at all 1 Iohn 1. 5. his Word is light If God would give us any thing to direct us it must needs be clear and sure it must have light As at first God gave reason to direct man 1 Ioh. 1. 4. That life was the light of men as it came from God before it was weakned by the Fall it was a full direction it discover'd its Author and now since the Fall still it discovers its Author Conscience which remains with us it is called the candle of the Lord Prov. 20. 27. From a glorious Sun now it is dwindled to a candle yet it is called the candle of the Lord It is a candle lighted by God himself The understanding and conscience that is privy to our most secret motions thoughts and actions though it may be maimed and lessened by sin it is sensible of some distinction between good and evil and acts God's part in the soul sometimes condemning sometimes approving accusing and excusing by turns Rom. 2. 15. But alas if we were only left to this light we should be for ever miserable The light of reason is too short for us now and there 's a double reason partly because our chief good and last end being altered by sin we shall strangely mistake things if we weigh them in the balance of the flesh which we seek to please Now our chief good is altered or rather we are apt to mistake it all our business is to please the flesh and to gratifie lust and appetite Psal. 49. 12. Therefore go to a man led by carnal and unsanctified reason he shall put light for darkness and darkness for light good for evil and evil for good Isa. 5. 20. He shall confound the names and natures of things so miserably grope in the dark and not find out the way to true happiness either stumbling dashing his foot against a stone or wander out of the way in a maze of a thousand uncertainties therefore it 's a blessed thing not to be left to this candle of reason the light within us for that will not guide us but God hath drawn a strait line for us to Heaven which if we follow we cannot miss Again partly because man's condition since the Fall is such that he needs a supernatural remedy before he can be happy he needs a Redeemer Now the gift of a Redeemer depending upon the free grace of God cannot be found out by natural light for that can only judge of things necessary and not of such things as depend upon the arbitrary love of God therefore this light cannot guide Iohn 3. 16. Well then because the candle of the Lord that is within us is not enough to direct us God hath set up a Lamp in the Sanctuary to give us light and to guide us in the pursuit of true happiness and that 's the Scripture Now if they have God for their Author surely they must needs be clear and full for nothing indited by his Spirit can be dark confused and inconveniently exprest either with respect to the things revealed or to the persons to whom this Revelation is made For if God should speak darkly here 's my Argument especially in necessary things it is either because God could not speak otherwise or would not The former is direct blasphemy he that made the Eye cannot he see and he that made the mouth cannot he speak plainly and intelligibly to his People so as to be understood by them And the latter cannot be said that God would not for that is contrary to his goodness and love to mankind Psal. 25. 8. Good and upright is the Lord therefore will he teach sinners in the way If this be true that God is a just good God he will teach us plainly the Psalmist infers it he is just and will not lead us wrong he is an upright God and he is a good God and therefore though we have fallen from the state of our Creation though the candle of the Lord burn dim in our hearts since the Fall yet he is a good God therefore he will shew us the way Now it is not to be imagined that there should not be light in the Word of God that that should be dark confused and unintelligible That the most powerful and wise Monarch and most loving of all that he should write a Book to teach men the way to Heaven and do it so cloudily that we cannot tell what to make of it therefore if God be the Author this Book must be true here must be light a clear and sure direction to guide us in all our ways 2. I prove it by reason again from the Instruments used in this work Shall I take those words for my ground-work 2 Pet. 1. 21. For the prophecy came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghost That is 't is not the fancies or dictates of men but the Word of God for they were holy men and holy men guided by the Holy Ghost and so guided as that they were moved born up by the special motion of the Spirit Let me reason thus those that God hath employ'd to deliver his mind to the world look either to the Prophets of the Old Testament or Apostles of the New and you will find them to be holy men burning with zeal for God and love to souls and it is not to be imagined that they would deliver God's
mind so darkly that no body could understand their meaning Christians they were not men that were to act a part oftheir own upon the stage of the world not men that aimed at ostentation of wisdom and curiosity of science but they were holy men they were free from ambition and envy and other such vile affections which are wont to make Writers to affect obscurity therefore in all simplicity of stile plainness of heart and faithfulness to their message they minded their Master's honour and the Peoples good they renounced pomp of words and lofty speculations minded that People might understand the mind of God published by them As they were holy men so they were acted by the Spirit of God now the Spirit of God is not a Spirit of darkness but a Spirit of light which gives understanding to all men therefore they spake luminously and clearly Nay they were not only acted by the Spirit but they were born up by the Spirit carried by the Holy Ghost while they were employed in this work publishing the mind of God to the Church they were carried beyond the line of their natural spirits by an extraordinary impulse infallibly born up so that they could not err and miscarry Now from such holy men that were not sway'd by ambition and private aims so guided so acted by the Spirit what can be expected but what is sure clear and plain 3. I argue and reason again from the end of God in giving us the Scriptures all which doth clearly infer that here 's a sure and plain direction that will lead you to Heaven There 's a fourfold end wherefore God hath given us the Scriptures 1. That by this means heavenly doctrine might be kept free from corruption that men might not obtrude Articles of Faith upon us and fancies of their own brain that heavenly doctrine might be put into a stated course and kept pure from corruption When mankind sate in darkness and in the shadow of death it was necessary that one way or other they should have light that God by some way or other would reveal his mind to them either by word of mouth or by writing Now God did it by Oracles and extraodinary messages at first while there were but few truths revealed and such as did not much burden the memory and while men were long-lived and so could a great while avouch their message from God and while they were of great simplicity and the Church was confin'd to a few men to a few families within a small compass of ground not liable to those miseries and changes now in latter days Before Christ came it was fit God should send his messengers but now in these latter days when he hath spoken to us by his Son Heb. 1. 1. it is fit the Rule of Faith should be closed up It is not for the honour of the Son of God that after him should come any extraordinary Nuncio or Ambassador from Heaven as if he had not fully discovered his Fathers mind Well then therefore God hath put all his messages into writing for the use of after-ages and for this end that there might be some publick standard for trying of things by now God's end would not be accomplished if this writing were not clear Here 's the Argument the world would be left at great uncertainties far more than in old time and so this end for preserving truth for the use and direction of the Church would be wholly lost Well then if God will make a writing serve instead of extraordinary messages which brought their own evidence with them certainly he will not put it into words liable to mistake but that are intelligible Wisdom saith Prov. 8. 9. They are all plain to him that understandeth and right to them that find knowledge Certainly they that come in simplicity of heart with a mind to learn God's Will not to cavil they may know 2dly God's end in setting forth the Scripture was that it might be read of all Ages and of all Sexes as the Book of the Law was to be read in the Congregation before the Men Women little Ones and Strangers Deut. 21. From day to day it was read in the Synagogue Acts 15. 21. And God would have them teach their children Deut. 6. 6. And Timothy is commended for reading the Scriptures from his youth 2 Tim. 3. 5. And the Apostles do express themselves to be debters both to the wise and unwise to Greeks and Barbarians Rom. 1. 14. To speak wisdom to the wise and plainness to the simple And St. Iohn he writes to children and young men and fathers 1 Iohn 2. 3. Well then here 's my Argument If God would write a Book to be read by men women children all sorts surely 't is that all might understand not that they might repeat it by rote and toss the words of it in their mouths as Parrots do words they understand not surely then they are compiled to profit all 3dly God's end in giving the Word was for converting of men or leaving them without excuse Now take either end and it shews there must be a plain direction If for converting of men then it must be so plain that it may be understood by them for there is nothing gets to the heart but by the understanding After I was instructed I smote upon my thigh And all influences are conveyed by light and if God gains any heart it is by teaching and by light Or if it were for leaving them without excuse it must be by a clear revealing of his Will otherwise they might pretend obscurity The Apostle pleads this 2 Cor. 4. 2 3 4. saith the Apostle There is such plain truth in the Gospel that every man's conscience may take it up if he will and if he cannot see the Majesty of God in this doctrine they are blinded by Satan the fault is not in Gospel-light but in their own eyes they cannot complain of God but of themselves 4th End is that it might be a rule of faith and manners by which all doctrines are to be tryed A rule of faith Isa. 8. 20. To the law and to the testimony if they speak not according to this Word it is because there is no light in them And Acts 17. 11. They received the Word with all readiness of mind and searched the Scriptures daily whether these things were so So to be a rule of manners Gal. 6. 16. As many as walk according to this rule c. There are many actions which God requireth of us that expose us to great difficulty and hazard now before the heart be gained to them we had need have a plain proof that it is the Will of God For who will venture his all unless he have a clear warrant that knows whither he goes and whither to look for amends if he suffer the loss of all things Thus there 's light in the Word Secondly But now 't is a full direction for David speaks it of his
Herod enquired after the place where Jesus was born not to adore him but to kill him Mat. 2. 8. Our great Rule is Iohn 17. 17. Sanctifie them by thy truth thy Word is truth When you come to study the Scriptures to be the better for them and not to cavil then you are in the way to find profit from them 4. Some come to the Word leavened with some carnal affections and so their hearts are blinded by their lusts and passion 2 Cor. 4. 3 4. If our Gospel be hid it is hid to them that are lost In whom the God of this world hath blinded the minds of them which believe not There is evidence enough in the truth but their hearts are wedded to their sins and so cannot see it they are ambitious and seek after honour and worldly greatness and the whole bent and scope of the Scripture being against their design they can never have a perfect understanding of it their hearts are full of Avarice Earthly-mindedness and some other beloved sin that they cherish which doth defile all that they touch even the very Word of God Hagg. 2. 13. A man that was unclean by a dead body whatsoever he touched was also unclean even holy things And Tit. 1. 15. To the impure all things are impure And so by the just judgment of God are blinded and hardned in their own prejudices for the light they have hindreth them from discerning the truth 5. Some content themselves with some superficial apprehensions and do not dig deep in the Mines of knowledge and therefore no wonder they mistake in many things Prov. 2. 4 5. If thou seekest her as silver and searchest for her as for hid treasures Then shalt thou understand the fear of the Lord and find the knowledge of God No excellent things are to be had without pain and industry and search certainly the knowledge of God's Word must cost us great pains 6. Where men are right in the main and give diligence to know God's mind there will be mistakes in lesser things All have not parts alike and gifts and graces alike and therefore there is some variety of opinions and interpretations of Scripture among the godly wise Every man is not so happy to be so well studied nor hath not that ability to understand nor so furnished with acquired helps of Arts and Tongues nor such a degree of the Spirit There is a difference in age growth and experience among good men some are Babes and some grown in years in Christianity Phil. 3. 15. Grace is bewrayed in knowledge as well as in holiness Object 2. If there be such a Light in the Scriptures what need is there of the Spirit Answ. I answer The Scriptures are the means of Light the Spirit is the Author of Light both together enlighten the eyes Psal. 19. 8. These two must be taken in conjunction not in exclusion To pretend to the Spirit and neglect the Scriptures makes way for Error and fond conceits Isa. 8. 20. To the law and to the testimony if they speak not according to this Word it is because there is no light in them Light is not contrary to Light so to study the Scriptures and neglect the Spirit who searcheth out the deep things of God 1 Cor. 2. 11. leaveth us in darkness about God's mind The object to be known is fixt in the Scriptures but the faculty that knoweth must be enlightned by the Spirit There is a literal understanding of the Scriptures and a spiritual understanding 1 Cor. 2. 14. Now as to the spiritual understanding of them there needs the Spirit for the natural man cannot understand the things of the Spirit so that here is a fair correspondence between the Word and the Spirit Object 3. If the Scriptures be so plain what need the Ministry I answer Answ. 1. It is God's institution and we must submit to it though we could see no reason for it That it is God's institution it is plain for he hath set some in the Church not only Apostles and Prophets but Pastors and Teachers to apply Scriptures to us And 1 Cor. 1. 21. It pleased God by the foolishness of preaching to save them that believe If there were no reason but this because it is God's institution we should submit to it 2. The use of the Ministry is to explain and vindicate truth Men darken counsel with words and render plain things obscure by their litigations and unprofitable debates Now they are set for the defence of the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1. 7. And the Ministry must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1. 9. Able to convince the gainsayers good at holding and drawing it is the humane help for weak understandings The Eunuch was reading and could not tell what to make of it then God sent him an Interpreter Acts 8. Now God's help should not be despised when he will employ men to salve doubts to guide us in our way to Heaven we should thankfully accept of it rather than quarrel at the institution 3. They are of use to apply Generals to particular Cases and to teach us how to deduce genuine Inferences from those truths laid down in the Scriptures Mal. 2. 7. In this sense it is said The Priests lips should preserve knowledge and they should seek the Law at his mouth for he is the messenger of the Lord of Hosts God hath appointed this office to some to solve the doubts that do arise about particular Exigences and Cases and to make out the mind of God to his People otherwise they need go no farther than the Tables and Books of Moses to seek the Law but God hath appointed some in the Church that are skill'd in consequences and deductions to raise matter therefrom so that it is a Minister's work to open and explain Scripture 4. There is a use of the Ministry to keep Doctrines still afoot in the Church and to keep us in remembrance Ministers are the Lord's remembrancers it is a great part of their office to mind People of their duty The Word is a Light but it must be set in the Candlestick of the Church they are to hold out the Light for our direction and guidance 5. There is a peculiar blessing and efficacy to a Christian from their calling Mat. 28. 20. Lo I am with you to the end of the world Object 4. It is said 2 Pet. 3. 16. That there are some things hard to be understood therefore how should it be a clear Rule to us Thereupon many take occasion to tax the Scriptures of obscurity and cry out that nothing is certain in Religion and so hinder and discourage men from the study of the Word Answ. 1. I answer The Apostle saith there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some things hard to be understood but doth not say there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that cannot be understood not there are things impossible to be understood but there 's some difficulty in
for such a time Heb. 4 16. when need comes then it 's a time to improve our interest to put promises in suit when God seems to be an Enemy to us when to appearance he executes the curse of the Old Covenant O then we should work through all discouragements then we should hold God to his second Grant and Charter and come to his Throne of Grace and keep him there For the Reasons 1 God is the Party with whom we have to do whence soever the trouble doth arise there 's his hand and his counsel in it therefore it is best dealing with him about it in all afflictions publick or private Amos 3. 16. Is there evil in the City and the Lord hath not done it Let Men but awaken their Reason and Conscience who is it that is at the upper end of Causes that casts our lot upon such troublesom and distracted times So in private afflictions David owned God's hand Shimei had mocked him but he looks higher the â—…ord hath bid him curse So Iob he doth not say the Caldean and Sabean hath taken away but the Lord hath taken Iob 1. 21. Afflictions have a higher cause than Men ordinarily look at they do not come out of the dust but come from God See what inference Eliphaz draws from this principle Iob 5. 8. I would seek unto God and unto God would I commit my cause That is I would go and deal with him about it 't was Eliphaz's advice to Iob and it is seasonable to us all 2 It is God onely that can help us and relieve us either by giving support under the trouble or removing it from us so saith David Psal. 57. 2. I will cry unto God most high unto God that performeth all things for me A Believer looks for all things from God when all things go well with him God is his best Friend when all things go ill with him God is his onely Friend he runs to none so often as to God Now upon these Principles we go to God but for what end let us see what we go to God for 1. That we may know his mind in all his Providences The affliction hath some errand and message to us something to deliver us from God now we need to ask of God to know his mind Micah 6. 9. Hear the rod and who hath appointed it We should not only be sensible of the smart but look to the cause therefore if we would know the cause let us go and expostulate with God about it As Ioab when Absalom set his Corn field on fire he sent for him once and twice but he comes not until he sets his Corn-field on fire and then he comes and expostulates with him Who hath done this 2 Sam. 14. 30 31. So when we make bold and will not come to God nor take notice of his messages God comes and lets out his wrath upon our comforts and conveniences now let us deal with God about it Wherefore is all this 2. That we may have strength to bear it Alas we can bear or do little of our selves for that doing refers to bearing Phil. 4. 13. I can do all things through Christ that strengthneth me That is I can suffer want need hunger thirst nakedness and run through all conditions through Christ that strengthneth me Now you must ask it of God Iam. 1. 5 If any man lack wisdom let him ask it of God It is wisdom to bear affliction if he would wisely carry himself under the Rod that he may not discover his folly he must ask this strength and grace of God 3. Wisdom to improve our chastisement that we may have the benefit and fruit of them Isa. 48. 17. I am the Lord thy God which teacheth thee to profit That is to profit by afflictions to reap the fruit of them So Iob 33. 16. He openeth the ears of men and sealeth their instruction God by a powerful work upon the heart impresseth their duty upon them that they may see wherefore it is that he hath afflicted them 4. We go to God for deliverance and freedom from the trouble Psal. 34. 19. Many are the troubles of the righteous but out of them all the Lord will deliver them It is God's Prerogative to set us free We break Prison when we attempt to escape meerly by our own means therefore either we shall have no deliverance or no kindly one God hath deliver'd doth deliver and we trust will deliver This must be sought out of God God helping together with your prayers 2 Cor. 1. 10 11. Prayer must fetch it out from God or it is no kindly deliverance Well then in our affliction we need to be often with God SERMON CXVII PSAL. CXIX VER 107. Quicken me O Lord according to thy Word Use 1. TO reprove the stupidness and carelesness of them that neglect God in their troubles Dan. 9. 13. All this evil is come upon us yet made we not our prayer before the Lord our God A very sensless slight spirit that when they are under the blows of God's heavy hand they will not be much in calling upon God this is contrary to God's injunction who expects now with earnestness they will seek him God reckons upon it he could not hear from them before but now they 'll pray hard and will make up their former negligence when God sends a Tempest after you as on Ionah yet will you keep off from him It is contrary to the practice of the Saints in their chastisements troubles and afflictions they are much with God opening their hearts to him Nay it is worse than Hypocrites for they will have their pangs of devotion at such a time Iob 27. 10 11. In short you lose the comfort of your affliction Seasons of affliction are happy seasons if they prove praying seasons when they bring you nearer to God it is a sign God is not wholly gone but hath left somewhat behind him when the heart is drawn into him This is the blessing of every condition when it brings God nearer to you and you are more acquainted with him than before Use 2. Then it takes off the discouragements of poor disconsolate ones who misexpound his Providence when they think afflictions put us from God rather than call us to him O no! it is not to drive you from him but to draw you to him Do not think God hath no mercy for thee because he leaves thee to such pressures wants and crosses This is the way to acquaint your selves with God yea though you have been hitherto strangers to him he hath invited you to call upon him in time of trouble he is willing to have you upon any terms A Man will say you come to me in your necessities God delights to hear from you and is glad any occasion will bring you into his presence and therefore be much with God Secondly I observe when this affliction was sore and pressing yet then he hath a heart to pray
and worldly affections A mortified heart is only a fit Soil for faith to grow in The world is a blinding thing 2 Cor. 4. 4. While present things bear bulk in our eye invisible things are little regarded by us Dust cast into the eyes hindereth the sight carnal affections send up the sumes and steams of lust to blind us 3. The eye being clear you must ever be looking up out of the World of temptations into the world of comforts and supports from Earth to Heaven Heb. 11. 27. As seeing him that is invisible And the nothing things of the World by omnifying and magnifying God There are the great objects which darken the Glory of the World and all created things And there we see more for us than can be against us 2 Kings 6. 15. Pharaoh a King of mighty power was contemptible in Moses his eyes because he saw an higher and a more glorious King so glorious that all the power and Princes of the World are nothing to him 4. The less sensible evidence there is of the object of Faith the greater and stronger is the Faith if we believe it upon Gods Word Iohn 20. 29. Because thou hast seen thou hast believed blessed are they that have not seen and yet have believed It extenuateth our Faith when the object must be visible to sense or it worketh not on us Faith hath more of the nature of Faith when it is satisfied with Gods Word whatever sense and reason say to the contrary 1 Pet. 1. 8. Whom having not seen ye love in whom though now you see him not you rejoice with joy unspeakable and full of Glory Whatever Faith closeth with upon sure grounds 't is spiritually present to the Soul though few sensible helps The less we see in the World the more must we believe To see things to come as present and to see things that otherwise cannot be seen cometh near to Gods Vision of all things God saw all things before they were all things that may be shall be visione simplicis intelligentiae Prov. 8. 31. rejoicing in the habitable parts of the Earth So doth Faith eye all things in the alsufficiency and promise of God long before they come to pass and affects the Believer with them Iohn 8. 52. III. From the weakness and imbecillity confessed Mine eyes fail The Doctrine is Doctr. That sometimes Gods people wait so long that their eyes even fail in waiting that is their faith hope and patience is almost spent and they are ready to give over looking For the Phrase intimateth two things a tryal on Gods part and a weakness on ours First A tryal by reason of Gods dispensations Two things make our waiting tedious the sharpness of afflictions and the length of them long delays of help and great trouble in the mean time first the depth of the calamity or the sharpness of the tryal may occasion this failing Psal. 38. 10. My heart panteth my strength faileth me for the light of mine eyes is also gone Secondly The length of troubles or the protraction of deliverance As the bodily eye is tired with long looking so doth the soul begin to be weary when this expectation is drawn out at length Psal. 119. 82. Mine eyes fail for thy word saying When wilt thou comfort me The delay is tedious As to the matter of this failing there are three things First That the sufferings of Gods Children may be sometimes long God ordereth it so that faith hope and patience may have its perfect work Heb. 6. 12. There is an intervening time between the promise and the accomplishment Intervening difficulties Iam. 1. 3 4. Rom. 8. 24. Hope that is seen is not hope 't is but natural probability natural courage Those that have received a great measure of Faith have a great measure of tryals their troubles are greater that their Graces may be the more exercised that many stubborn humours may be broken Ier. 4. 3. God useth to suffer his enemies to break up the fallow Ground of his people Psal. 129. 2. The Plowers plough upon my back they make long their furrows We have proud and stiff hearts therefore the Plow of persecution goeth deep that the seed of the word may thrive the more till they have done their work God doth not cut asunder the Cords The Lord of the Soil expects a richer Crop The power of the Spirit is more seen Col. 1. 10 11. Strengthened with all might according to his glorious power unto all patience and long-suffering with joyfulness Not only patience but long-suffering which is patience extended under continued troubles Men may fret 't is not unwilling extorted by force but they are cheerful under the Cross. The length of sufferings some can endure a sharp brunt but tire under a long affliction Some go drooping and heavily under it Therefore joyfulness For these and many other reasons doth God pâ—…mit our sufferings to be long Secondly Why faith hope and patienâ—… are apt to fail 1. Because these Graces are weak in the best and may fail under long and sharp â—…yals Psal. 125. 3. For the Rod of the wicked shall not rest upon the lot of the righteous lest the righteous put forth their hands to iniquity The strongest Believer may faint in trouble therefore God will not try them above their strength but as he sometimes giveth more Grace so sometimes he abateth the temptations Grace is not so perfect in any as to be above all weakening by assaults Who would have thought that a meek Moses could be angry Psal. 106. 33. There are reliques of sin unmortified such as may be awakened in the best who would have thought that David should fall into uncleanness an old experienced man who had many Wives of his own when Ioseph a young man a Captive resisted an offered occasion But especially do these Graces fail in their operation when the temptation is more spiritual for these are Mystical Graces to which Nature giveth no help When things dear to us in the flesh and in the Lord are made the matter of the temptation and set an edge upon it c. Sins that disturb the order of the present World are not so rise with the Saints as sins that concern our commerce with God 2. Because temptations raise strange Clouds and Mists in the Soul that though they grant principles yet they cannot reconcile Providences with them As Ier. 12. 1. Righteous art thou O Lord yet let me plead with thee 'T is not to be questioned much less doubted of that God is upright and just in his dealings yet what mean those passages of his Providence their thoughts are fearfully imbrangled the minds of the godly are molested Wherefore doth the way of the wicked prosper So Hab. 1. 13. Thou art of purer eyes than to behold evil and canst not look on iniquity wherefore lookest thou upon them that deal treacherously and holdest thy tongue when the wicked devoureth the man that is more righteous than
Though for the main we give up our selves to live according to the will of God yet consider notwithstanding our sins what constant humbling confiderations there are to keep us sensible of our defects First All that you do is not worthy of God who can serve so great a Majesty as the Lord is according as he should be served Iosh. 14. 29. You cannot serve the Lord for he is a holy and a jealous God Alas such is the poverty of humane condition that they can never perform service becoming his Majesty have you a due sense of his purity and holiness Nay how jealous he is of the respects of his people Secondly Not worthy of such a pure Law which requireth such perfect service at our hands Psal. 19. 6 7 8. The law of the Lord is perfect converting the soul c. What doth that speculation produce that a short exposition of the Law begetteth a large opinion of our own righteousness Thirdly Not worthy such great hopes 1 Thess. 2. 12. That ye walk worthy of God who hath called you to his Kingdom and Glory Since we have such great wages we should do more work Is this for Heaven Is this for eternity Fourthly Not such as will answer our obligations We are indebted to all the Persons of the Trinity God himself for our portion Christ our Redeemer the Spirit for our Guide and Comforter The Gentiles greatly obliged to God for fruitful Seasons The Jews though acquainted only with Gods patience and forbearance the Ceremonial Law was a testification of guilt or a Bond that shewed the Creatures Debt this Bond was not cancelled Fifthly Not answerable to the new Nature in Gods Children they would be in a state of perfect conformity and subjection to God A seed worketh through the Clods so they groan under the reliques of corruption and sin Rom. 7. 24. longing for the time when they shall be more like God when they shall serve him without spot or blemish therefore are unsatisfied with their present imperfections These things considered we should ever keep humble and thankful praising Gods Grace Isai. 63. 7. I will mention the loving kindness of the Lord and the praises of the Lord according to all that the Lord hath bestowed upon us and the great goodness towards the house of Israel which he hath bestowed on them according to his mercies and the multitude of his loving kindnesses Use 5. Directeth us how to pray Cast your selves at Gods feet pleading his mercy We have heard the Kings of Israel aâ—…e merciful Kings 1 Kings 20. 31. you have heard so of the God of Israel try whâ—… mercy will do for you say as David here Deal with thy servant according to thy mercy My prayers have no other foundation of hope but thy mercy I am nothing and would be nothing but what I have from thee I have no merits but thou hast mercy all that I have and expect to have floweth and must flow from this Fountain take heed of challenging Duty as a Debt no Lord thy mercy is all my plea as all thy servants before have done Lord temember me in thy mercy if any have other things to plead let them plead I am resolved to use no other Plea Psal. 13. 5. But I have trusted in thy mercy Second Branch Teach me thy Statutes This may be considered apart by it self or with respect to the Context 1. Apart as an intire prayer in its self So the Doctrine is Doctr. 'T is God must teach us his Statutes This will appear if we consider 1. What it is to be taught of God There is a difference between Grammatical Knowledge and Spiritual Illumination or a literal instruction and a spiritual instruction a greater difference than there is between teaching a Child to spell and read the words and a Man to understand the sense Literal instruction is when we learn the truths contained in the Word by rote and talk one after another of Divine things But Spiritual Illumination is when these things are revealed to us by the Spirit of God as we read of the evidence and demonstration of the Spirit 1 Cor. 2. 4. Others have a form of knowledge Rom. 2. 20. Some have only the report of Christ have but an humane credulity or the recommendation of others that reveal the Doctrine of God to them Others receive a revelation made to their souls their eyes are opened by the Spirit Isai. 53. 1. Once more there is a difference between the Spirits enlightening in a way of gifts and common Grace and his enlightening in a way of special and saving Grace Some that are enlightned by the Spirit fall away Heb. 6. 4. Others are taught of God so as to come to him by Christ Iohn 6. 45. This latter sort that are savingly enlightned have not only their minds opened but their hearts enclined So to be taught as to be drawn to faith and practice this is proper to God who is the Soveraign Dispenser of Grace 2. This will appear if we consider the heart of Man which is naturally full of darkness and oppressed by the prejudices of customs and evil habits 1 Cor. 〈◊〉 14. But the natural man receiveth not the things of God 2 Cor. 4. 4. The God of this world hath blinded their eyes This Veil can only be removed by the Spirit of God After Grace received we know but in part 1 Cor. 13. 9. and much of the matter which becloudeth the mind still remaineth with us And when our lusts are awakened by temptations our old blindness returneth upon us and we strangely forget our selves and our Duty for the present Therefore we have need to go to God to be taught 2 Pet. 1. 9. He that wanteth these things is blind and cannot see afar off 3. If we consider the matter to be taught 't is the mysterious Doctrine that came out of the bosome of God Every Art hath its mystery which Strangers cannot judge of 1 Tim. 3. 16. All Scripture is given by inspiration This was a Secret which had not been known without a Revelation God hath his Mysteries which no man knoweth but by the Spirit of God Matth. 13. 1â—… To you 't is given to know the mysteries of the Kingdom of Heaven but to them it is not given Those that have Scriptures yet have scales on their eyes 1 Cor. 2. 14. they have not saving knowledge How sharp-sighted soever graceless souls may be in things that concern the present World yet they are blind in spiritual things so as to be affected and engaged thereby seriously to turn to God Yea how accurately soever they can discourse in the Theory and preach of Christ and his ways yet they have no transforming light Gods mysteries must be seen in his own light or they make no impression upon us Psal. 36. 9. In thy light we shall see light The Scriptures containing the summ of the Lords mind none can of themselves attain to the meaning of them 'T was
our best actions Gal. 6. 16. Peace and Mercy when we have done most exactly yea the very plea of servant excludeth all thought of merit for a servant ipso jure Ministerium Domino debet Luke 17. 9. Doth he thank that servant because he did the things that were commanded I trow not 2. 'T is not contrary to humility 'T is not we are thy Children we are thy Saints but we are thy Servants 'T is the meanest of relations it speaketh duty rather than perfection and pleads not property of the house but propriety and interest in God The best of us are but servants to the high God and therefore should not carry it proudly either to our Master or to our Fellow-Servants 'T is an humble claim 3. It speaketh comfort for God will provide for his Family and will give maintenance protection direction help and finally wages where he requireth and expecteth service for the present necessaries by the way for the future a blessed reward For the present we may depend on him as Servants on their Lord Psal. 123. 2. Behold as the eyes of servants look to the hands of their masters and the eyes of maidens to the hand of their mistress c. Servants had their Dole and Portion from their Masters the Males from the Master the Females from the Mistress therefore is the expression of looking here used First God will give direction In the Text David upon the account of being Gods Servant beggeth to know his will as all good servants study what will please their masters and will God appoint us work and not tell us what it is Psal. 143. 10. Teach me to do thy will for thou art my God thy spirit is good lead me into the land of uprightness God doth not only shew us what is good in his word but teacheth us also by his spirit and directs us in every turn and motion of our lives and we ask it of him as he is our God and Lord. Secondly Help and assistance God is no Pharaoh to require Brick and give no Straw his Grace is ready to help the endeavouring Soul Gal. 2. 12 13. Work out your salvation for God worketh in you both to will and to do He exciteth the first motions and still carrieth them on to perfection Thirdly Protection while he hath a mind to use us vers 122. of this Psalm Be surety for thy servant for good let not the proud oppress me Under the Law if a servant was hurt the Master was to take an account and satisfaction to be made to him for his servant Deut. 21. 32. so God taketh an account of the wrongs of his servants and will demand satisfaction Fourthly Maintenance 1 Tim. 5. 8. Every man hath a care devolved upon him to take care of his Family and provide for them as instruments of Gods Providence and will not God provide for his own And then for time to come Gods servants have good wages Heb. 11. 6. He is a rewarder of them that diligently seek him We need not seek another pay-master there is a sure reward Prov. 11. 18. But to him that soweth righteousness shall be a sure reward And a great reward Psal. 19. 11. And in the keeping of them is a great reward And a full reward 2 Iohn 8. But that we receive a full reward No desire remaineth unsatisfied Use. Is to perswade us to become the Servants of the Lord. 1. I will plead with you upon the account of right you ought to be so jure Creationis you were created by him As a man expecteth fruit from the Vine which he hath planted so may God expect from the Creature which he hath made yea you were made for this end If God had made us for another purpose our living to that end and purpose had been regular But this was his end that he might be served by us Let us lay these things together consider what an absolute power God hath by Creation no Lord hath such a right over his Slave or Servant as God over us The Slave or Servant is either taken in battel or bought and hired with our money but God made us out of nothing he that made a thing at his own pleasure hath a greater right than another can have by purchase yea greater right than a master over his Beast A master hath a greater right over his Beast than over his Servant the dominion over the Beast is more natural to us than over a Servant the Servant and Master have the same common Nature When he gave us dominion over the Beasts of the Field the one is founded in Gods original Grant the other is but a civil right founded in temporal accidents Something is due even to a Slave as our own Flesh. Yet a man cannot absolutely do with his Beast as he will the Law of God interposeth a good man is merciful to his beast God will not allow a cruel disposition nor give us the absolute disposal over the Creatures which we made not Nay more than a Potter over the Vessels which he hath framed or a Workman over his work he only giveth external shape or figure by art out of matter already prepared But God giveth the whole Being out of nothing nothing but what is his A Potter hath power over his work to dispose of it as he pleaseth here the Law interposeth not Surely if a Potter hath power to dispose of his Vessels God hath an absolute power to smite or heal lift up or cast down save or condemn none can say What dost thou He doth not fashion us out of matter prepared but out of mere nothing But this was his end that we should love and fear and serve and glorifie him Our business was not to eat and drink and please our selves and others and live a merry life All things act to the end for which they were created the Sun to shine by day and enlighten the World the Moon and Stars by night and they answer their end Their ultimate end is to serve God their next end to serve Man All things in the World are either subjected to our dominion or created for our use the Heavens though not under our dominion as Beasts yet are for our use the lower Heaven to give us breath the middle Heaven to give us light and heat the highest Heaven for our Dwelling Place the Sun runneth and hasteneth to give us light The Sun shineth for us the Wind bloweth and the Water Howeth for our use The Earth and Air are for our use the Earth to tread on the Air to breathe in and shall not we serve him that made the whole Course to serve us All the Creatures are at work for us day and night for a poor Worm of six foot long yea the Creator is at work for us My Father worketh hitherto and I work We complain if the Creatures do not serve us and shall not we serve God who gave us those Servants 2. A right
servants they are they do nothing but what their master commandeth and what he commandeth they see reason to obey Second Branch Give me understanding that I may know thy testimonies This is subjoined to the former Plea First Because David would not be a servant in name and title only but in deed and in truth and therefore would fain know his duty Secondly To shew the difference between Gods servants and the servants of other Lords who command us Prov. 14. 25. The Kings favour is towards a wise servant they see them wise find them wise and then love them but God must begin with us his favour maketh us wise Doctr. Gods best Servants think they can never enough beg Divine illumination David doth often enforce this request Reasons 1. Our blindness in the matters of God is a great part of our spiritual misery Ephes. 5. 8. Ye were sometimes darkness There is a Veil lying upon our hearts not easily removed and taken away All the mischief introduced by the Fall is not cured at once but by degrees as spiritual strength encreaseth we grow up into it so spiritual light The maim of the understanding as well as the will is not wholly cured till we come to Heaven for here we know but in part till God give us understanding we are utterly blind the best of Gods servants have cause to acknowledge it in themselves the remnants of ignorance and incredulity The Apostle biddeth them to adde to faith vertue to vertue knowledge that is skill to manage the work of our heavenly Calling 2. None are so sensible of this blindness as they 'T is some proficiency in knowledge to understand our ignorance Prov. 30. 2 3. Surely I am more bruitish than any man and have not the understanding of a man I neither learned wisdom nor have the knowledg of the holy The most knowing see they need more enlightening The best of our knowledge is to know our imperfections 1 Cor. 8. 2. He that thinketh he knoweth any thing knoweth nothing as he ought to know 3. There is room for encrease for in the best we never know so much of Gods ways but we may know more Hos. 6. 3. Then shall we know if we follow on to know the Lord. Prov. 4. 18. But the path of the Iust is as a shining light that shineth more and more unto the perfect day True sanctified knowledg is always growing If we sit down with measures received 't is a sign we do not know things as we should know them Christ grew in knowledge not in Grace for the fulness of the Godhead dwelt in him bodily Practical knowledg is never at a stand though a man may see round the compass and light of saving truth yet he may know them more spiritually and more feelingly 4. The profit of Divine Revelation as to these three things First A clear discerning of the things of God not a confused Notion as the blind man in the Gospel saw men as Trees walking So 2 Cor. 4. 6. For God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledg of the Glory of God in the face of Iesus Christ. And 1 Iohn 5. 20. And hath given us an understanding that we may know him that is true Every degree of knowledg is Gods gift What other men see confusedly we see more distinctly in this light Secondly Firm assent Then shall I know thy testimonies know them from others that have not Divine Authority 'T is the spirit of Wisdom and Revelation that openeth our eyes to see the truth and worth of heavenly things contained in the promise Ephes. 1. 17 18. The father of glory may give you the spirit of wisdom and revelation in the knowledg of him the eyes of your understandings being enlightened that ye may know the hope of his calling and the riches of the glory of the inheritance of the Saints in light And Matth. 16. 17. Flesh and blood hath not revealed these things unto thee Humane credulity we may have upon the report of others the evidence of the truths themselves but this firm assent is the fruit of Divine illumination Thirdly Hearty practice Let thy testimonies not only strike my ear but affect my heart command my hand let me know them so as to do them for otherwise our knowledge is little worth God doth so direct that he doth also enable us to approve our obedience to him sincerely and faithfully There is a knowledge that puffeth us up 1 Cor. 8. 1. which yet is a gift and floweth from the common influence of the Spirit Ier. 22. 16. Was not this to know me saith the Lord But there is a greater efficacy in practical knowledge such as warmeth the heart with love to the truths known Iohn 4. 10. If thou knewest the gift c. Such a light as proceedeth from the gracious influence of the Spirit Use 1. Let us be often dealing with God in prayer that our judgments may be enightened with the understanding of the word and our affections renewed and strengthened unto the true obedience of it beg for that lively light of the Spirit 1. We need it In how many things do we erre in the things which know how weak are we both as to sound judgment and practice The Apostle saith We know but in part 1 Cor. 13. 9. We are but of yesterday and we know nothing Job 8. 9. Therefore we have need to go to the Ancient of days that he may teach us knowledge and kindle our Lamps anew at the Fountain of light Alas we take it in by drops or by degrees as a tender and sore eye must be used to the light We have but little time to get knowledg in and do not improve that little time we have 2. We have leave to ask it Iam. 1. 5. If any man lack wisdom let him ask it of God and why do we not seeing we have a liberty to ask it 3. God hath promised to bestow it he will give his spirit to them that ask it Luke 11. 13. And to beget Faith in us If ye then being evil know how to give good gifts to your Children how much more shall your heavenly father give the holy spirit to them that ask him Here is a notable Argument he reasoneth and promiseth And Prov. 2. 3. we must cry for knowledg Well then let us be earnest that we may not miss that which is to be had for asking beg for an heart to know Ier. 24. 7. I will give them an heart to know me that I am the Lord. Use 2. It informeth us That there is somewhat more than the Word necessary to give us knowledge God must not only reveal the Object but prepare the Subject David having a Law beggeth understanding that he might know Gods testimonies The literal sense and meaning of the words may be understood by common gifts and ordinary industry unless men be exceedingly blinded and
the power that worketh in us He instanceth in that which God hath done for us in Christ which is beyond our Prayer Conceptions and Hopes transcending the hopes and apprehensions of the most inlarged hearts Thus is a Christian a wonder to himself 2. He is a wonder to the world if he keep up the Majesty and vigour of Religion 1 Pet. 4. 4. Wherein they think it strange that you run not with them to the same excess of riot speaking evil of you It was strange to them that they should be altered so of a suddain that of filthy puddles they should become clear as Crystal Waters a Sink turned into a pure Fountain that men should live above Interests of Nature row against the stream of Flesh and blood this is all strange to the world and this is the fruits of the word for the word of God is perfect converting the soul Psal. 19. 8. Every grace is a Mystery and Wonder especially Faith for a man to believe that which he understandeth not to hope for that he seeth not to have that which he wants to be tossed with Tempests and yet to enjoy a sweet calm in our own hearts to be destitute of all things and yet be as little anxious as if we indeed had all things as poor yet making many rich as having nothing yet possessing all things to be a Rock in the midst of a storm as dying and yet we live 2 Cor. 4. 8 9. We are troubled on every side yet not distressed We are perplexed but not in despair persecuted but not forsaken cast down but not destroyed 2 Cor. 6. 10. As sorrowful yet always rejoycing as poor yet making many rich as having nothing and yet possessing all things Thus is a Believer the worlds wonder a very Riddle to carnal sense So in other graces he can hate Father and Mother for Christs sake can also love enemies at Christs command he that doth even break his heart for the least sin can bear up against the greatest Trouble Thus I might exemplifie the Point but I must go a little largely to work First Gods Testimonies are wonderful in their Majesty and composure which striketh Reverence into the hearts of those that consider it speaketh to us at a God-like rate Jesus Christ leaves a Character of his divine spirit upon his words Mar. 7. 28 29. And it came to pass when Iesus had ended these sayings the people were astonished at his Doctrine for he taught them as one having authority and not as the Scribes There was an impression of his Authority upon his word his hearers were convinced of a Soveraign Majesty proper to the Dignity of his Person Those that went to take him returned this account Ioh. 7. 46. Never man spake like this Man for Authority power and Evidence Now the Scriptures being Christs Doctrine why should they not have the same Power Authority and divine Character in them It is the same Doctrine the voice could add nothing to it and the writing take nothing from it Could not God discover his Soveraign Majesty in Writing as well as Speaking Look into the Scriptures are you not even compelled to say this can be no other but the word of God they speak not as conscious of any weakness or as begging Assent but as commanding it Thus saith the Lord hear it or ye are undone for ever The wisdom Majesty Authority of the Author sheweth it self in every line almost of Scripture Longinus an Heathen admired the Majesty of that passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indeed every where there is great Authority mixed with simplicity and plainness of speech Such as moveth Reverence and awe in the consciences of men It may be it is not seen in every phrase and clause of a sentence but it is clearly discovered in the whole frame as the Majesty of a mans countenance is not so fully discovered in any one part of the face as in the whole visage taken jointly together Scriptura sic loquitur saith Austin ut alitudine superbos irrideat profunditate attentos terreat veritate magnos pascat affabilitate parvos nutriat Scripture so speaketh that it laughs proud and lofty men to scorn with the height of it with the depths of it it terrifieth those who with attention look into it with Truth it seedeth men of greatest knowledge and understanding with affability and sweetness it nourisheth babes and sucklings Let a man have but any thing of a prepared mind and he cannot contain his wonder and Reverence but will tremble at the word of God Isa. 66. 2. To this man will I look even to him that is poor and of a contrite Spirit and trembleth at my word Secondly It is wonderful for the Matter and depth of Mystery which cannot be found elsewhere concerning God and Christ the Creation of the World the Souls of men and their immortal and everlasting condition the Fall of man c. Here God is set forth to us in the clearest representation that we are capable of in this mortal state God is in part seen in the Creatures Rom. 1. 20. For the invisible things of him from the creation of the world are clearly seen being understood by the things that are made even his eternal Power and Godhead Every thing that hath passed his hand discovereth somewhat of the Author and maker of it but as imperfectly as God is discovered there we cannot behold him without wonder and Reverence If we use never so little of an attentive mind those Strictures of God that are seen in mans Body Galen wondered when he saw a mans hand the Sun Moon and Stars yea a gnat yea a pile of grass but these discoveries are not to be compared with the Scriptures revealing the glory of God in the face of Christ 2 Cor. 4. 6. For God who commanded the light to shine out of darkness hath shined in our hearts to give us the light of the knowledge of the glory of God in the face of Iesus Christ. If we wonder at so much of God as we find in a Gnat shall not we wonder much more at so much of God as we find in his Law in his Gospel in the whole Oeconomy and frame of his gracious dispensations Besides that the Scriptures help us to interpret the Book of the Creatures they show forth more of God than all the Creatures can do the Book of Nature is an imperfect piece in regard of the Book of Scripture You cannot look upon the Book of the Creatures but in every page and line of it you will find this Truth presented to your eyes that there is an infinite eternal power that made all things this is enough to leave the world without excuse But in the Book of the word you may see more of God and the way how to enjoy him In the 19. Psalm David doth first admire the glory of God by the beauty of the Heavens then by the light of the word By reason the Heathens
power of it There is a mighty power that goeth along with the Word of God and astonisheth the hearts of those that consider it and feel it 1 Thess. 1. 1. 5. Our Gospel came to you not in word only but in power and in the Holy Ghost By this power it doth not only fill the head with Notions but pierceth the heart alarms the Conscience awakens the Affections Heb. 4. 12. The word of God is quick and powerful sharper than any two-edged sword piercing even to the dividing asunder of soul and spirit and joints and marrow and is a discerner of the thoughts and intents of the heart This power was seen in the wonderful success of that Doctrine and Religion which the Scriptures do establish It hath diffused and spread it self like Leven in the Mass and Lump throughout all parts of the known world within the space of thirty or forty years or thereabouts Hesterni sumus saith Tertullian tamen omnia vestra implevimus Urbes Insulas Castella Municipia Conciliabula Castra Tribus Decurias Palatium Senatum Forum sola vobis relinquimus Templa We are but of yesterday and yet how are we encreased Christians are found in all places Cities Villages Isles Castles free Towns Councils Armies Senate Markets every where but in the Idol-Temples Such a wonderful encrease and success was there in a short time The Apostle Col. 1. 6. The word of the truth of the Gospel is come unto you as it doth to all the world and bringeth forth fruit as it doth also in you The Doctrine it self is contrary to Nature it doth not court the senses nor woo the flesh it offereth no splendor of life nor pleasures nor profits but biddeth deny all these things and expect persecution Mark 16. 24. If any man will come after me let him deny himself and take up his Cross and follow me It only telleth us of spiritual comforts and the recompences of another world Mahomet allured his Followers with fair promises of security and carnal pleasure their wind and tide went one way Man is credulous of what he desireth but Christ telleth us of denying our selves taking up the Cross cutting off right hand and plucking out right eye rowing against the stream of flesh and blood bearing out Sail against all the Blasts and furious Winds without here is nothing lovely to a carnal eye This was the Doctrine It taught the proud world humility the uncharitable world love of their enemies the unchast world that a glance is Adultery Matth. 5. 25. Whosoever looketh on a woman to lust after her hath committed Adultery with her already in his heart the revengeful world to turn the other cheek to the Smiter the covetous man to be liberal not to cark and take thought for worldly things but to lay up treasures in Heaven the dissolute world to walk circumspectly in all godliness and honesty The persons and instruments that were to manage the Doctrine were in the worlds eye contemptible a few Fishermen destitute of all worldly props and aids of no power wealth secular wisdom authority and other such advantages as are apt to beget a repute in the world yet they preached and converted many Nations though they had no publick interest were not backed with the power of Princes as Superstitions are wont to prevail by their countenance and example Every one seeketh the Rulers face but the Gospel had gotten firm footing in the world long e'r there was a Prince to countenance it there were many to persecute it none to profess it As the instruments were poor so the persons that received their message Iames 2. 5. Hearken my beloved brethren hath not God chosen the poor of this world rich in faith and heirs of the kingdom which he hath promised to them that love him 1 Cor. 1. 26. Ye see your Calling Brethren how that not many wise men after the flesh not many mighty not many noble are called When destitute of worldly succours and supports it held up head Ne videretur authoritate traxisse aliquos veritatis ratione non pompae gratia praevaleret saith Ambrose It was much it should hold up head yea the powers of the world against it bonds and sufferings and deaths did abide for them every where that professed this way Horrible tortures Never did War Pestilence and Famine sweep away so many as the first persecutions poor Christians were murthered and butchered every where yet still they multiplied as the Israelites did in Egypt under oppression or as a Tree lopped sends forth more sprouts As without worldly interests they had not such gifts of Art Eloquence and Policy as the world with whom they had to deal all was carried on in a plain way without pomp of words Paul was learned but he laid aside his ornaments lest the Cross of Christ should be of none effect 1 Cor. 2. 4 5. And my speech and my preaching was not with inticing words of mans wisdom but in demonstration of the spirit and of power that your faith should not stand in the wisdom of men but in the power of God They were to deal with men of excellent parts and learning some of which received the Gospel This plain Doctrine was set afoot in that part of the world where Arts and civil Discipline most flourished at that time and were in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus as Aaron's Rod devoured the Magicians Serpents so was the Gospel too hard for the wisdom of the world it prevailed not by force of Armes and the power of the long Sword as all Dotages do and Superstitions are planted but overcame by the blood of the Lamb and by the word of their testimony and they loved not their lives unto the death Rev. 12. 11. Christs Sword is in his mouth Psal. 8. 2. Out of the mouths of Babes and Sucklings hast thou ordained strength because of thine enemies that thou mightest still the enemy and the avenger This way seemed to the world a novel way they were levened with prejudices and bred up by long custome which is a second Nature in the worship of Idols 1 Pet. 1. 18. For asmuch as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversation received by tradition from your fathers Men keep to the Religion of their Ancestors with much reverence Christ did not seize upon the world as a Wast is seized upon for the next Owner The Ark was to be set up in the Temple that was already occupied and possessed by Dagon Before Christ could be seated in the Government of the Nations first Satan was to be dispossessed and Superstitions received by a long tradition and prescription of time were to be removed the Wolf hunted out Thus the power great But this is past and gone There is a wonderful power that goes along with the Word First A power to humble and terrifie those that scoffed at the Miracles Acts 2. 37 When they heard
wonder is inauditum insperatum it could not enter into the heart of man to conceive what God hath done for us in Christ Unheard of unlook'd for 2 Sam. 7. 19. And this was yet a small thing in thy sight O Lord God but thou hast spoken also of thy servants house for a great while to come and is this the manner of man O Lord God If we wonder at what is wise and deep the terms upon which salvation is dispensed and propagated are with excellent wisdom 1 Cor. 2. 2. We speak the wisdom of God in a mystery even the hidden wisdom which God ordained before the world to our glory These are mysteries that lye out of the road of vulgar understandings 2. Upon every new looking it argueth some Distemper unless we wonder Either carelesness of soul-necessities or stupidness and unattentiveness or else carnal savour prevailing too much 3. It is a great help to practice The more the word is admired the more reverence it striketh into the Conscience the more it is submitted unto the more should we frame our practice In the Text Therefore doth my soul keep them The Word must be kept not only affected with it but our esteem must last and we must ever be tender of doing any thing contrary to it It must be kept by the soul there is the directive and commanding power it must be preserved or kept there not confined there If not kept there it will not be kept elsewhere There Understanding's clear Conscience awful heart ready Humane authority reacheth no farther than to bind men to conform to order in the course of their practice but Divine authority bringeth under the heart and thoughts to the obedience of Christ 2 Cor. 10. 5. It bindeth the Conscience to approve of Gods commanded Will to chuse it with affection to embrace it with the whole man to follow on with strength and constant endeavours Therefore wonderful partly because a renewed esteem is the beginning of a pure and intire subjection to it why did any give up themselves to the discipline of it Plato and Zeno's Doctrine was admired So to God reverence is the mother of obedience If we have not a sleight esteem of the word we shall look more after keeping of it And partly Because wonderfulness of promises evidenceth them to be of God it commendeth it self to the Consciences of men Means First A spiritual gust to relish knowledge and spiritual things A bruitish soul admires the sweetness of carnal things the sober part of the world that prize intellectual food the perfections of the mind they have a tast and relish for those things Psal. 119. 103. How sweet is thy word to my tast yea sweeter than honey to my mouth A sensual heart is not affected with these things Secondly A diligent search Ephes. 3. 9. And to make all men see what is the fellowship of the mystery which from the beginning of the world hath been hid in God The more diligently we search into these things the more we admire them A superficial view satisfieth and contenteth sooner than a deep search Herein they differ from other things for the more they are searched into the less they are admired imperfections which formerly lay hid then come in view Thirdly A thorough insight or spiritual illumination Psal. 119. 18. Open thou mine eyes that I may behold wondrous things out of thy Law And ver 27. Make me to understand the way of thy precepts so shall I talk of thy wondrous works The testimonies of God have more in recess than in open view Fourthly Experience if we have felt the wonderful Power Majesty and Authority of the Word Iohn 8. 32. Ye shall know the truth and the truth shall make you free Where there is no such effect they have no experience Fifthly Shew forth the wonderfulness of Gods testimonies by the raisedness of your Conversations They disparage the Word that live at a mean rate 2 Tim. 3. 5. Having a form of godliness but denying the power 1 Pet. 4. 14. If ye be reproached for the name of Christ happy are ye for the Spirit of Glory and of God resteth upon you On their part he is evil spoken of but on your part he is glorified SERMON CXLIII PSAL. CXIX VER 130. The entrance of thy Word giveth light it giveth understanding to the simple IN the former Verse David had commended the Word from the wonderfulness and mysteriousness thereof here from its clearness and perspicuity Thy testimonies are wonderful yet they give light The entrance giveth light to the simple The one property doth not hinder the other upon a twofold account First Because the truths revealed in Scripture are of two sorts some are plain Doctrines fit for the entertainment of Novices and may be called the Porch and Entrance others are deep mysteries to exercise the wits of the strongest In the waters of the Sanctuary in some places the Elephant may swim in others the Lamb may wade The Penmen of the Scripture acknowledged themselves to be Debtors to wise and foolish learned and unlearned Rom. 1. 14. I am debtor both to the Greeks and to the Barbarians both to the wise and to the unwise And accordingly were made use of to discover truths of all sorts There are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not all things nor the most material but some things hard to be understood 2 Pet. 3. 16. God hath expressed his mind in some points so that the sharpest sighted will not at first glance easily take up the meaning of it Other things are plain and easie and obvious so that the very entrance or first sight of them giveth understanding Secondly From the manner because though there are mysteries and things naturally unknown to us yet they are not obscurely delivered so as that we should despair to understand them but in a plain and familiar Style depths of mystery in plainness of words Therefore the simplest who desire to know so much as may comfort and save their souls ought not to be hindred and discouraged in the study of the Scriptures The sum is Some things are open and clear other things dark and mysterious but though hard to be understood yet not impossible to be understood most things plain none impossible The entrance of thy word giveth light it giveth understanding to the simple In these words 1. What or the Benefit we have by the Scriptures set forth by two words the one Metaphorical giveth light the other literal it giveth understanding That is it which is meant by Light 2. How or whence we have this Light from the entrance of the word 3. To whom to the Simple The first thing is explained in the Text it giveth Light that is it giveth understanding Two Questions then remain by way of Explication First What is meant by the entrance of thy Words some render it Ostium the door as Ierom the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar the Declaration we the
the Scriptures were written not for Ministers or professed Students God speaketh to all sorts of men in the Scripture and therefore would have all understand them He wrote the Scripture that it might be read of all young and old Deut. 30. 11 12. This Commandment which I command thee this day is not hidden from thee neither is it far off It is not in heaven that thou shouldest say Who shall go up for us to heaven and bring it to us that we may hear it and do it c. Rich and poor the King was to read in it all the days of his life Deut. 17. 18 19. It shall be that when he sitteth upon the Throne of his Kingdom he shall write him a Copy in a Book out of that which is before the Priests the Levites and it shall be with him and he shall read therein all the days of his life Every good man is to meditate in it Psal. 1. 2. His delight is in the Law of the Lord and in his Law doth he meditate day and night Deut. 6. 6 7. These words which I command thee this day shall be in thy heart and thou shalt teach them diligently unto thy Children and shalt talk of them when thou sittest in thy house and when thou walkest by the way and when thou liest down and when thou risest up The Apostles wrote Epistles to the whole Church spake to old men youth little Children 1 Iohn 2. 13. I write unto you Fathers because ye have known him that is from the beginning I write unto you young men because ye have overcome the wicked one I write unto you little Children because ye have known the Father To Kings Judges Men Women Husbands Wives Fathers Children Masters Servants was it written for their use nor must it be taken out of their hands nor is it above their reach 3. The end why it was written to be a sure and infallible direction to guide us to eternal life and make us wise unto salvation 2 Tim. 3. 15. And that from a Child thou hast known the holy Scriptures which are able to make thee wise unto salvation through faith which is in Christ Iesus Not only so but it is our food and means of growth 1 Pet. 2. 2. As new born Babes desire the sincere milk of the Word that ye may grow thereby Every life hath food convenient for it It is our weapon in temptation Ephes. 6. 17. And take the helmet of salvation and the sword of the Spirit which is the word of God To be read by all in this spiritual warfare they are all engaged in It is Gods testament therefore should be viewed by his Children the Epistle of the Creator to his Creatures therefore to be read by them to whom it is sent Gods Letter must not be intercepted upon all these reasons There is enough to make wise the simple in Scriptures But is there nothing difficult in Scriptures Answ. Yes to subdue the pride of mans wit to quicken us to wait and depend upon him for knowledge to prevent contempt to exercise our industry and diligence and to fasten truths on our minds There is some difficulty but not such difficulty as that the people neither can nor ought to read them with profit which is the dispute between us and Papists There is no difficulty but what is conquerable by that Grace that God ordinarily dispenseth and the means of explaining or applying not a whole loaf but a dimensum his share for it distributes to every man his portion Use 1. For the confutation of them that forbid the simple the use of the word The Papists say Gods Word is dark and hard to be understood therefore they lock it up from the people in an unknown tongue as if none could profit by it but the learned sort Yea many among us are ready to say What should simple men do with Scripture and think all the confusions and troubles of the world come from giving people this liberty Answ. Though in the word there are mysteries to exercise the greatest Wits yet there are plain truths to edifie the simple This Text is a notable proof against them It is good to have a Text against every errour of theirs They are injurious to God as if he had revealed his mind so darkly or his word that it were so doubtful and harmful that there were danger in reading it injurious to the Scriptures while they tax them with obscurity injurious to the people of God while they despise those whom the Lord inviteth with their Pharisaical pride Iohn 7. 49. But this people who know not the Law are cursed hinder them of their comfort The simple have souls to save therefore have need to see with their own eyes to consider Gods Charter They pretend they do it in mercy to the people lest by their mistakes they should ruine themselves and introduce confusion into the world They should as well say All must be starved and deny meat and drink because some surfeit But certainly they do it for their own interest they have false Wares to vend and to keep the people from discovering the errours they impose upon them they would conceal the Scriptures from them Ignorance is a friend to the Devils Kingdom The blind go as they are led They are afraid of the Scriptures as a Thief of a Candle or the light which would discover his villany and hinder his design Iohn 3. 20. Use 2. Of encouragement to poor Christians that have a sense of weakness Before Plato's School was written Let none but the learned come in hither but Christ inviteth the simple that none might be discouraged he speaketh to all sorts Prov. 8. 4 5. Unto you O men I call and my voice is to the sons of men O ye simple understand wisdom and ye fools be of an understanding heart That which is spoken to all is thought to be spoken for none Christ speaketh to men under their several distinctions noble base young or old rich or poor If any earthly profit be offered to any that will take it who will exempt themselves None are so modest But in spiritual things persons are more stupid Let none be discouraged by weakness of parts all are invited to learn and here they may be taught of any capacity Oh! but how many will say I am so weak of understanding that I shall make no work of such deep mysteries as are contained in the Scriptures Answ. 1. Many times this objection cometh from a sluggish heart to ease themselves of the trouble of a duty as meditation or prayer they pretend weakness they would have a rule that would make knowledge 2. If it be serious God is able to interpret his own Book unto thee He must indeed open the door or we cannot get into the knowledge of truths there If you had better parts you would be but groping about the door He that hath not the right Key is as far from entring the
house as he that hath none If the Spirit of God be thy master thou shalt learn though never so blockish 3. Wisdom stands upon the Threshold or at the Door of Gods Word as ready to open the treasures of knowledge The entrance of thy word giveth light No sooner is a Soul entred into the Spirits School but he becometh a Proficient on first acquaintance with Scriptures he seeth great light Yea she sendeth abroad to invite Comers Prov. 9. 3 4 5. She hath sent forth her maidens she crieth upon the highest places of the City Whoso is simple let him come in hither as for him that wanteth understanding she saith to him Come eat of my Bread and drink of the Wine which I have mingled Therefore go on with thy Duty He that sent an Interpreter to the Eunuch to guide him when reading part of Isaiah's Prophecy which he understood not will direct and guide thee in the knowledge of all necessary truths Psal. 25. 8 9. Prov. 2. 2 3 4 5. 4. It is a good advantage to be sensible of our blindness Rev. 3. 17 18. Because thou sayest I am rich and encreased with goods and stand in need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked I counsel thee to buy of me Gold tried in the fire that thou mayest be rich and white raiment that thou mayest be cloathed and that the shame of thy nakedness do not appear and anoint thine eyes with eye-salve that thou mayest see The first thing a man seeth is his own blindness nakedness and wretchedness Iohn 9. 39. And Iesus said For judgment I am come into the world that they which see not might see and that they which see might be made blind Many times they which conceitedly think they see are made blind Those that are ignorant and humbled under the sense thereof Christ will open their eyes but they that are conceited of their own parts and knowledge their hearts are darkened more and more and they are given up to follow their own fancies The simple may see further than others because they swell not with the presumption of their own wit Surgunt indocti rapiunt Coelum cùm nos Doctrinâ nostrâ detrudimur in Gehennam Sometimes simple people are more forward and earnest than others and men of weak parts and small breeding may have strong affections A blunt Iron when heated may enter deeper into a board than a sharp Tool when cold Great Doctors and Rabbies are proud and careless and poor broken-hearted sinners are warm and serious Your labour will not be in vain SERMON CXLIV PSAL. CXIX VER 131. I opened my mouth and panted for I longed for thy Commandments HERE is the use that the Psalmist maketh of the former commendation of the Word it is wonderful and mysterious clear and perspicuous now he declareth his great affection to it These words were used by Nazianzen when his Father committed to him the care of the Church of Nazianzum he beginneth his Speech with it Orat. 8. as being a word of more than ordinary comfort and Grace and direction David was in a fainting condition through the passionateness of his desire I longed and that longing caused a languor as all strong desires do His affection wrought upon his Body or else affected his Soul as bodily refreshments desired and wanted do the Body I opened my mouth and panted for I longed for thy Commandments In the Words there are I. The vehemency of his passion I opened my mouth and panted II. The reason or cause of it For I longed for thy Commandments 1. I opened my mouth and panted A Metaphor taken from men scorched and sweltred with heat or from those that have run themselves out of breath in following after the thing which they would overtake The former Metaphor expressed the vehemency of his love the other the earnestness of his pursuit he was like a man gasping for breath and sucking in the cool Air. Iudaea was an hot Countrey and therefore such expressions are frequent The like expressions that come somewhat near it are those 2 Cor. 6. 11. O ye Corinthians our mouth is opened to you our heart is enlarged When he did vehemently desire their profit And Iob saith They waited for my speech as the rain they opened their mouth wide as for the latter rain Iob 29. 22. A vehement passionate desire affects the mind as an insatiate thirst the Body Thus will they be affected that are sensible of the wonders of the Law and enlightened by it The reason of this passion I longed noteth an high degree of desire What did he long for Gods Commandments that is the saving knowledge of the Doctrine of salvation or to find the use benefit light comfort and power of the word of God Doctr. That Gods Children have strong and vehement affections and desires after the comfort and benefit of the word of God Here is 1. Opening the mouth and 2. Panting as for fresh Air and 3. Longing for the Commandments All three expressions imply an intensiveness of affection Surely David prized holiness at a greater rate than we do or else he would not use expressions so strange to us See the like Psal. 119. 20. My soul breaketh for the longing it hath unto thy judgments at all times Desire is the stretching forth of the soul to the thing desired Now his soul did so stretch towards these spiritual comforts that it did even break and crack again in the stretching So Psal. 42. 1. As the Hart panteth after the water-brooks so panteth my soul after thee O God Harts are thirsty Creatures especially when chased or having eaten Serpents Considerations First The soul never worketh better than in the strength of some eminent affection In all things that we take in hand we do but so so act but chilly and weakly while we have a listless and remiss will but when the force of affection is upon us the soul is carried on strongly either in abomination or prosecution for affections are the forcible and vigorous motions of the will Now the soul never doth well but under such an affection Were it not for affections our Nature would be sluggish and idle as Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a Pilot at Sea without a Wind. The Ship moveth slowly when there are no Winds stirring to fill the Sails Or like a Chariot without Wheels or Horses or a Bird when her Wings are clipped They spur us on to what we affect Men are heavy and lazy because they have no affection Exod. 36. 2. And Moses called Bezaleel and Aholiab and every wise-hearted man in whose heart the Lord had put wisdom even every one whose heart stirred him up to come unto the work to do it Man findeth a force within himself his heart maketh him willing the stronger the affections the better the man acteth with greater strength and vivacity for they are the vigorous motions of the will
Secondly Of all affections desires are most earnest and vehement for they are the vigorous bent of the heart to that which is good the motion and endeavour of the soul after it As to good the will chuseth it and the heart affects an union with it or desires to obtain it This affection of union simply considered is love which is an inclination of the soul to good it presseth the heart to it but as it is an absent good it is desire which exciteth to pursue it earnestly Desire doth all that is done in the world for it lifteth up the soul to action that we may possess those things that we desire I desire it and therefore I labour for it Therefore the main thing that God craveth is the desire Prov. 23. 26. My Son give me thy heart which is the soul of desires and therefore the people of God plead their sincerity Isai. 26. 8 9. The desire of our soul is to thy name and to the remembrance of thee with my soul have I desired thee in the night yea with my spirit within me will I seek thee early Get but a desire to good things to God to his Word and it will be a great help to you in spiritual things Prov. 11. 23. The desire of the righteous is only good It is well when the soul is set right this is a strong active commanding faculty Thirdly Of all desires those which carry us out to holy things should bear sway and be the greatest For affections are not rationally exercised unless they bear proportion to the objects they are conversant about Now the Word and things contained therein are the most noble objects and so most suitable for our desires if we would act rationally that appears upon these accounts First Spiritual things are more noble partly because they concern the soul whereas carnal things concern only the outward man Our liveliest affections should be exercised about the weightiest things Can we desire riches and honours and pleasures which only concern the body and shall we not desire comforts and graces which are necessary for the soul It is irrational for by this means we grow brutish and sensual If our appetite desire only food and good pastures and propagation of our kind these desires soon exceed and grow tempestuous and hurtful to the soul Rom. 13. 14. Make not provision for the flesh to fulfil the lusts thereof There is a lawful care for the Body but this desire should not be chief because the Body is not the chief part of a man Matth. 6. 33. Seek ye first the Kingdom of God and the righteousness thereof and all these things shall be added unto you The ennobling of the soul with Grace the setling of our Conscience the assuring of our everlasting estate these things deserve our chiefest care Partly because these things are only useful to us in our passage and so for a time they are not useful to us in our home and so for ever Deut. 23. 24. When thou comest into thy neighbours vineyard thou mayest eat grapes thy fill at thine own pleasure but thou shalt not put any in thy vessel We have these things for our use when here but we carry nothing with us when we go hence They who did occasionally pass through their Neighbours Vineyard might take for their necessity but they must carry none home and therefore as to these things all our acts must be non-acts 1 Cor. 7. 30 31. Rejoice as if we rejoiced not desire as if we desired not Affections here need a great deal of guiding and a great deal of curbing lest we sin in these less-noble things but in spiritual heavenly things we can never do enough Secondly Common and ordinary affection will not become God or any thing that cometh from God or concerneth our enjoyment of him or our Communion with him Surely we are to love the Lord our God with all our hearts and with all our might and with all our souls Deut. 6. 5. And as we are to love God so in proportion his Word which is the means to enjoy him therefore here we should stretch our desire to the utmost Thirdly An earnest bent will only do us good and make us hold out in the pursuit of heavenly wisdom It doth us good for the present as it fits us to improve the Word as an appetite to our food To eat with a stomach maketh way for digestion 1 Pet. 2. 2. As new-born babes desire the sincere milk of the word that ye may grow thereby And it is zeal will only bear us out Besides the difficulties and oppositions from without our hearts are full of contrary qualities and desires The flesh lusteth against the spirit so that nothing but a strong affection is for our turn The greatest vehemency is but enough to bear us up in the prosecution of what is good a weak desire will be soon chilled Herod had some good desire so have many but not strong desires He that affects Grace should affect nothing so much as Grace A carnal man may be affected with what is good but there is something that he affects more vanities profits pleasures Well then spiritual desires should be drawn out to the utmost because the object is more noble These desires cannot degenerate nor this affection be corrupted and a common and ordinary affection doth not become these things Nothing else will serve the turn Fourthly Whereever these desires bear sway it will be sensibly discovered by the effects both to our selves and others A man may have a little joy or a little grief or a little anger and no body see it but none of these affections can be in any strength and vigour but we shall feel it and others will observe it for strong affections cannot be hid Can a man carry fire in his bosome and hide it So there will be some expression of what thy heart affects Can a man be under terrours and not shew it in his face A concealed affection is no affection Men may hide their hatred but cannot hide their love Prov. 27. 5. Open rebuke is better than secret love These things tye body and soul together move the spirits So desire will shew it self yea spiritual desire What desire doth in other things it will do in this If there be longing there will be fainting gaping breathing for strong desires are hasty and impatient of satisfaction Ahab's eager desire of Naboth's Vineyard cast him upon his Bed The Spouse was sick of love Cant. 5. 8. I charge ye O ye Daughters of Ierusalem if ye find my beloved that ye tell him that I am sick of love What! desire and no body see it What! desire and you never feel such a strong urging affection Surely there will be secret deep and frequent sighs there will be striving with God in prayer and constant attendance upon God Such an active affection cannot be hid Most men desire so little it cannot be known whether it
contrite heart they are thankfully affected with the least discoveries and manifestations of Gods love to the soul. If they could have but the least glympse of his love it would be very reviving Psal. 86. 17. Shew me a token for good The returning Prodigal could go no higher than Make me as one of thy hired servants Luke 15. 19. any place in the family so he might be no more absent from his father Gods people would have a nail in his holy place This shews 1. His necessity God seemed to look from him no sign of his favour appeared Thus it is often with Gods Children here in the World the sense of his love is gone and lost we sometimes have not so much as a look from him Isai 50. 2. Your sins have hid his face from you In Heaven our Communion is more full and it is uninterrupted 1 Cor. 13. 12. For now we see through a Glass darkly then face to face here God often hideth his face and we walk in darkness and see no light Psal. 104. 29. Thou hidest thy face they are troubled thou takest away their breath they dye and return to their dust 2. His value and esteem of Gods favour Psal. 4. 6 7. There be many that say Who will shew us any good Lord lift thou up the light of thy countenance upon us Thou hast put gladness in my heart more than in the time that their Corn and their Wine encreased Esteem of spiritual priviledges is a great means to continue them to us We feel no more of Gods love because we are not thankful for the enjoyment of it It must be a practical esteem such as moveth us to seek it earnestly as David professeth here it would satisfie him if God would look upon him We count our selves most miserable in the want of it but if we have it it allayeth all worldly discontents abateth our desires of worldly comforts 3. His confidence One look from God is enough it is all he beggeth as the Saints in like cases if their God would but look upon them Deut. 26. 15. Look down from thy holy habitation from heaven and bless thy people Israel So Isai. 63. 11. Look down from heaven and behold from the habitation of thy holiness and of thy glory Without any labour only by this look thou canst help all our evils and will not God cast a look upon us especially when we call him by his name Reasons 1. Because in our distresses the main thing we should look on is not so much the removal of Gods anger and the removal of the evil as the renewed sense of his love to be reconciled to them 2 Chron. 7. 14. If my people which are called by my name shall humble themselves and pray and seek my face and turn from their wickedness then will I hear from heaven and forgive their sins and will heal their land It is a part of the prescribed remedy to seek the face of God or a favourable look from him that is put in among the conditions otherwise we are not affected with our true misery and the cause of all our trouble though we may seriously enough desire to be rid of the trouble or the effects and the strokes of Gods anger The brute Creatures can feel pain as well as we and howl when they find any thing inconvenient to that nature which they have as well as we cry to God Hos. 7. 14. And they have not cryed unto me with their hearts when they howled upon their Beds God accounts it as howling when we do not seek Gods favour and Grace as well as the supply of our outward necessities It is an easie matter to be sensible of the evil of trouble Nature will teach us that 2. Because that bringeth other things along with it If God look upon us he will help us his love and power are set awork for us for his eye affecteth his heart When his heart is affected he will stir up his strength and come and save us So that go to the Fountain-head of all mercies when you beg a favour look for it from God for Gods favour is the Fountain of all blessings and without it all your other comforts will do you no good Psal. 80. 19. Turn us again O Lord of Hosts cause thy face to shine and we shall be saved When God once sheweth the evidences of his favour and reconciliation to them other mercies come of their own accord O then be assured of the favour of God 3. If we continue in our misery a look from God will sweeten all We glory in tribulation also because of the love of God shed abroad in our hearts by his Spirit given to us Rom. 5. 3 5. To be in favour with God is enough and sweetens the bitterest of all our troubles The comfort of the Creature may be supplied with this greater comfort that if affliction be not removed it is made light to us Use 1. Beg earnestly for Gods look It is an ill sign to be careless and regardless of it Surely the heart is too much carried to earthly comforts if you care not how God standeth affected to you God deliver us from such a sottish spirit that we should neither care for Gods frowns nor smiles nor be sensible of his coming and going David said Mine eyes are ever towards the Lord Psal. 25. 15. to observe him and his postures but most men their eyes are ever towards temporal accidents how the Times smile or frown upon them or if they think of God they judge of his respect to them by outward things but have not any regard to his favour whether God be reconciled to them or angry with them 2. Improve it to hope Psal. 80. 14. Return we beseech thee O God of Hosts look down from heaven and behold and visit this Vine Will God love his people and take notice of their sorrows and not help them God will manifest his respects and kindness to his people by some visible deliverance when it shall be good for them 3. Be such as God will regard and have an eye unto Such are First The broken-hearted that have a tender Conscience affected deeply with what the Word speaketh concerning their everlasting condition Isai. 66. 2. To this man will I look even to him that is poor and of a contrite spirit and trembleth at my word The Word of God passeth sentence upon men most regard it not Now whilst they look not after God they have no promise God will look after them Indeed by his preventing Grace he is found of them that look not for him but then before they have any smiles from Gods countenance they are first humbled and brought to trouble Isai. 57. 15 16 17 18. For thus saith the high and lofty one that inhabiteth eternity whose name is holy I dwell in the high and holy place with him also that is of a contrite and humble spirit to revive the spirits of the humble
the Lord blesseth this institution and this means for it is not bare truth but instituted truth with which God will associate the operation of his Spirit By this Word of his that was indicted by the Spirit and penn'd by holy men that were moved by the Holy Ghost he doth joyn his virtue and power and efficacy of his Spirit to sanctifie the souls of men 3. They that make it their scope and business to please God in all things and take his Word for their Rule their souls will soon see a need for Divine direction and the establishment of his Grace This reason is taken from the temper of the persons that are to walk in this strict way according to his strict rule they are such as are naturally blind and naturally opposite to God now certainly such need to go to God for direction I gather that from these words Order my steps Every man is a poor blind Creature and hath a heart opposite to the ways of God he need beg this grace of God Lord encline my heart Every man is a blind Creature partly because our own spirits are blind crooked and unstable that we shall neither consult our Rule nor understand our Duty nor like it when it is represented to us until the Lord doth enlighten us A mans heart is naturally blind 2 Pet. 1. 9. He cannot see afar off he hath no skill in spiritual things 1 Cor. 2. 14. The heart is naturally full of darkness and then this darkness grows upon us Partly by prejudice or custome and many evil habits 2 Cor. 4. 4. The God of this world hath blinded mens eyes There are many inordinate affections that encrease upon us So 't is then that a man is blind by nature more blind by custome and inordinate affection is exceedingly blinded which have a great influence upon our judgments in all practical Cases Though we should know general Rules yet to bring them down to every particular action is very grievous and hard to bring the heart to But you will say When we have received the Spirit God hath put his Law into our minds this blindness is cured therefore why should such as David pray Lord order my steps c. Yes we are cured but in part non totaliter Grace doth heal us but in part much of the matter that clouded the mind before is yet upon us and when lusts are awakened by temptations we strangely forget our selves our own reason our senses and examples of others we are misled so that we know not what to do unless the Lord order our steps Well as we are blind so we are opposite too When we know our way what we should do yet we are apt to stumble at every Stone Naturally the wisdom of the Flesh is opposite Rom. 8. 7. The carnal mind is enmity against God And so much as the wisdom of the Flesh still remains we are apt to be discouraged from walking with God according to his strict rule and in the way that he hath given us and we are extreamly slack that unless we be quickened by the lively and strengthning light of the Spirit alas how soon shall we miscarry Therefore this ordering is a strengthening against the reluctancies of the flesh Psal. 17. 5. Hold up my goings in thy paths that my foot-steps slip not Alas when a man finds a good way he is either apt to lye down out of laziness or to stumble and fall and we cannot keep our footing against temptations Every man of experience seeth the need of this Therefore Lord direct me Order my steps The 4. Reason is taken from the value of the blessing here asked It is one of the chiefest blessings of his grace and favour to have his illuminating Afer he had said Lord be merciful unto me presently follows Lord order my steps To prove this must needs be a great blessing and favour It will appear out of the Words of the Text partly from the word order it makes our lives orderly and regular Alas what a confused disproportionable thing is a man that is half in and half out with the ways of God! His conversation is not all of a piece sometimes right and sometimes wrong there is not that beauty that harmony that holiness to be found in them Solomon tells us Prov. 26. 7. The legs of the lame are not equal so is a parable in the mouth of fools Baines on the place saith thus The man hath knowledge to speak well but he lives ill so his conversation is halting like the legs of the lame Sometimes his speculative light will encline him to do easie things but his practical endeavours will carry him another way there is no even and uniform strain of godliness Then is a mans Conversation ordered when all is carried on with a fair respect to his last end for it is the last end that fixeth a mans mind and cuts off impertinencies and inconsistences and makes a mans Conversation beautiful otherwise the man is tost up and down in a various uncertain motion distracted by a multiplicity of ends and objects that his will is in no composed and settled frame I remember David prays Psal. 86. 11. Unite my heart to fear thy name It 's a blessed thing when a man is united when his conversation is all of a piece And Iames 1. 8. A double-minded man is unstable in all his ways A divided mind will beget an uncertain life I say the last end of our lives doth unite all the parts of it and there 's a regularity and harmony between them But others their life is a mere Lottery the fancies by which they are governed they are jumbled together by Chance and they live at peradventure and hap-hazard and there is not a comely intire uniform order to a blessed end Again partly too from the reason here Order my steps according to thy word and let no iniquity have dominion over me This will prevent the dominion of sin perverse affections are apt to sway us but when the Lord supplies fresh directions the tyranny and dominion of sin is prevented and crushed in the Egg. Sin usually steals into the Throne by insensible degrees temptations and occasions reduce us to some evil practice Well and that produceth another then do multiplied acts get strength then they insnare us and when once the soul is insnared then this bondage daily encreaseth and is hard to be broken for by multiplied acts custome creeps upon us and that 's another nature and that which was but indifferent at first grows more difficult As Diseases looked to at first are easily cured otherwise they grow desperate so sins when they come to a slavish tyranny and custome they cannot help it All this is prevented by the seasonable warnings of the holy Spirit Partly too because this is only vouchsafed to Gods special people God as he loves any so he manifests himself to them this appears out of the Text for in the Verse before
the Text the words run thus Look upon me and be merciful unto me as thou usest to do unto those that love thy name and what then Order my steps in thy word O this is to do good to us as he useth to do good to them that fear his name Mark some have only Providence and natural Conscience there are others that have the Word and have an enlightened Conscience that plead Gods interest in them but there are others are honoured so far that they are his people that have not only his Word but Spirit to enforce his Word upon their hearts How did Christ declare his love to his people Iohn 15. 15. I call you friends for all things that I have heard of my father I have made known unto you There 's Gods love declared when he shews us his whole will when he doth guide us in all his ways this is the favour of his people Psal. 25. 14. The secret of the Lord is with them that fear him and he will shew them his Covenant There 's the great priviledge that God vouchsafes to his peculiar people they know the mind of God more than others do and in all doubtful debates and uncertain Controversies they are not left in the dark Mark 4. 11. Unto you it is given to know the mystery of the Kingdom of God David surely found such direction to be a very special blessing Again another Argument from the Text that this must needs be a very great blessing partly because it helpeth us in our way to true happiness I gather that from the word steps for all motion hath a term to which it tends and every Journey hath its period Now whither doth the path of the Word lead us but to God and to the everlasting enjoyment of him O here they have an infallible direction that they cannot miscarry in so great an affair as this is as the getting home to God! Surely that 's a great blessing I remember David saith Psal. 73. 24. Thou shalt guide me by thy counsel and afterwards receive me unto Glory They that wait upon Gods direction are sure to be received into his heavenly Glory their steps are directed for the present and they may be confident that at length they shall get home to God for God will accept of what he hath ordered You are sure God will take pleasure in you when you walk according to his direction So you see the need from the value of this blessing 5. Consideration That the Children of God are sensible of their need of it that they cannot chuse but pray for it I take this from the very form of the Words Lord order my steps It is a prayer from the man of God They seek it humbly and earnestly therefore they shall find it They that make their bosome their Oracle and wit their Councellor God is disengaged from being their Guide they need him not but the snares they run into will soon shew how much they need him But the Children of God need him therefore they shall find it Prov. 3. 6. In all thy ways acknowledge him and he shall direct thy paths You should ever go to God for the direction of your way then God will not disappoint you nor defeat your expectations Psal. 85. 13. Righteousness shall go before him and shall set us in the way of his steps Sometimes we wander turn aside and walk out of the right way at other times we fall and stumble in the right way but the Lord will set us in the paths of his steps Use. To press us to seek this great priviledge of God beg of the Lord continually to order your steps according to his Word Alas evil may surprize you before you are aware Little did David think danger was so near him when he walked upon his Tarrace He gave leave to his eye to wander and his eye fired his heart Every morning be with God about this business Psal. 5. 3. O Lord in the morning will I direct my prayer unto thee and will look up You need not only protection against dangers but direction against evils and snares As we seek for protection in the night so in the morning prayer is for the direction of the day Nay we need not go to God in the morning but all the day long Psal. 25. 5. On thee do I wait all the day Beg of him that you may not miscarry but carry your selves humbly and prudently and may do nothing that is contrary to the will of God and his Grace but that the Lord would support and guide you continually There is one Argument that may mightily encourage you in praying Consider your Covenant interest in God doth establish this blessing as the Saints always plead the relation Psal. 25. 5. Lead me in thy truth and teach me for thou art the God of my salvation Psal. 143. 10. Teach me to do thy will for thou art my God Psal. 48. 14. For this God is our God for ever and ever he will be our Guide even unto death To be a God to any is to be a Guide for to a people in Covenant God makes over his whole self Now in God there are considerable these three great Attributes his Wisdom Power and Goodness Look as God by virtue of his Power is alsufficient against all dangers and by virtue of his Goodness is a fountain of everlasting happiness so also by his Wisdom is a fountain of all goodness to guide and direct us Now as God hath engaged all his goodness to make us as happy as heart can wish and his power to defend and maintain us so all his Wisdom to guide and direct us SERMON CXLVIII PSAL. CXIX VER 133. And let not any iniquity have dominion over me FOR the second Branch of the Prayer I observe Doctr. 2. That the dominion of sin is a great evil and ought earnestly to be deprecated even by the Children of God I. What is the dominion of sin II. That it is a great evil III. Why the Saints should deprecate this evil 1. What is the dominion of sin It may be known by some distinctions 1. There 's a dominion of sin that is gross and sensible and a dominion of sin that is more secret and close First More gross and sensible For though sin do reign in every one by nature yet this dominion more sensibly appears in some than in others who are given up to be visibly under the dominon of sin as the just fruit of their voluntary living under that yoke and usually these are set forth as a warning to the rest of the world God hangs them up in Chains of darkness in the sight of men as an instance of this woful slavery that every man that seeth them and are acquainted with their course of life may say without breach of Charity There goes one that declares himself to be a servant of sin This is either to sin in general or to some particular sin
and serve him Not to pluck the Stars from the Sky or to guide the Chariot of the Sun not such sublimity of Knowledg and Learning nor such a quantity and proportion of Alms nor to lance thy self or offer thy first-born nor Rivers of Oyl nor thousands of Rams for a burnt-Offering Mic. 6. 8. He hath shewed thee O man what is good and what doth the Lord require of thee but to do justly and to love mercy and to walk humbly with thy God The Lords Commands are not rigid and severe and unreasonable but sweet and desirable that we should do wrong to none do good to all and maintain communion with him and is this burthensome Go try the Drunkards life and the Adulterers life you will see the temperate the chast have much the sweeter life of it Therefore let there not be one disallowing thought of what God hath required Could we bring you to esteem the Word other things would come on more easily 3. Owne it and improve it as a faithful Word building upon the promises fearing the threats thereof The Word will not deceive them that are ruled by it Consider your condition and what will be the event of things There is a curiosity in men to know their own destiny We may easily know what shall become of us by the Word of God and if men were not more curious to know their end than careful to amend their lives they need not seek any other Oracle Rom. 8. 13. For if ye live after the Flesh ye shall dye but if ye through the Spirit do mortifie the deeds of the Body ye shall live So for the end of any action if the word of God say it will be bitter in the latter end though it bring profit and pleasure for a while believe it against all the wicked men in the World and say I do more believe this one Text and place of Scripture than all that men can do and say Mind the great Duties of the Gospel and venture your souls in Christs hands upon these terms 1 Tim. 1. 15. This is a faithful saying and worthy of all acceptation That Christ Iesus came into the world to save Sinners of whom I am chief I have nothing but God's Word yet I will venture my salvation my All upon it upon his bare word Comfort your selves in the midst of difficulties with the truth of Gods Word when all sense and outward seeming is contrary to the promise Before a promise be accomplished there will be unlikelihoods I will instance in Paul's Prediction Acts 27. 24 25 26. Lo God hath given thee all them that sail with thee wherefore Sirs be of good cheer for I believe God that it shall be even as it was told me Howbeit we must be cast upon a certain Island c. Yet how many difficulties came to pass First No Isle appeareth they are tossed in the Adriatick Sea for fourteen days together they knew not where they were nor whither they did go Thus doth God delay the accomplishment of the promise they know not how nor which way it shall be made good Another difficulty was That meeting with some Isle it fell out in the night-time they deemed they drew near to some Country but yet feared they should be split upon the Rocks ver 30. the Ship-men were ready to flee out of the Ship leave Paul and his Fellows in danger upon pretence of casting out Anchors out of the Fore-stern and so they were ready to miscarry in the Haven When this difficulty was over and it was day they were not able to row to Land because of their long fasting having eaten little or nothing for fourteen days Another difficulty was When they would have thrust the Ship ashore it was broken all in pieces what with high Banks and two Seas meeting Another difficulty was When they were to swim to Land they think of killing the Prisoners and the Captain willing to save Paul kept them from their purpose and so they escaped all to Land Therefore do not distrust the Word but especially bear up with the hope of eternal life though remote and in another World which we never saw Heb. 11. 13. These all died in faith not having received the promises but having seen them afar off and were perswaded of them and embraced them Rom. 2. 7. To them who by patient continuance in well-doing seek for life and glory and immortality eternal life You will meet with bitter conflicts heavy troubles sad desertions yet remember Gods Word is a faithful Word and let this cheer and revive you Use 2. Express these Vertues of the Word We must be righteous and true if the Word of God be so for the Impression must answer the Seal and Stamp Rom. 6. 12. But God be thanked that ye were the servants of sin but ye have obeyed from the heart that form of Doctrine which was delivered you 2 Cor. 3. 3. Ye are declared to be the Epistle of Christ ministred by us written not with ink but with the Spirit of the living God not in Tables of Stone but in fleshly Tables of the heart Phil. 3. 16. Holding fast the word of life that I may rejoyce in the day of Christ that I have not run in vain neither laboured in vain A Christian is the Bible exemplified such a conformity there must be there to the Law of God the same light that shineth forth in Scripture should shine forth in the lives of the godly so it was in Hezekiah Isai. 38. 3. Remember O Lord how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight And of David it is said 1 Kings 3. 6. Thy servant David walked before thee in truth and righteousness and uprightness of heart First For righteousness A Christians business is to give to every man his due to do what he is bound to do to God and man Matth. 22. 21. to render to Caesar the things that are Caesar's and to God the things that are God's Whether by the Law of Nature 1 Tim. 5. 8. If any provide not for his own and especially for them of his own house he hath denied the faith and is worse than an Infidel Or by relation as Boaz did the part of a Kinsman to Ruth Ruth 3. 13. Tarry this night and it shall be in the morning that if he will perform unto thee the part of a Kinsman well let him do the Kinsmans part but if he will not do the part of a Kinsman then will I do the part of a Kinsman to thee as the Lord liveth Or by place or station Neh. 6. 11. And I said Should such a man as I flee and who is there that being as I am would go into the Temple to save his life I will not go in Or by paction or agreement Col. 4. 1. Masters give to your Servants that which is just and equal Or according to rules of prudence equity
charity Phil. 4. 5. Let your moderation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be known unto all men whether it be fear or honour that be due Rom. 13. 7. Render therefore to all their dues Tribute to whom Tribute is due Custom to whom Custome fear to whom fear honour to whom honour Or good will ver 8. Owe no man any thing but to love one another Secondly For truth You are to adhere to the truth not to be carried about with every wind of Doctrine by the sleight of men and cunning craftiness whereby they lye in wait to deceive but speaking the truth in love ye may grow up unto him in all things which is the head even Christ Ephes. 4. 14 15. To speak nothing but truth in your ordinary communication Ephes. 4. 25. Wherefore putting away lying speak every man truth with his Neighbour To perform what you promise though to your loss Psal. 15. 4. He sweareth to his own hurt and changeth not Thus should the whole course of our lives express the properties of the Word Use 3. To shew the reason why men are so backward in obedience so prone to what is evil so uncomfortable in trouble We do not believe that the testimony of God is righteous and true very true every tittle of it but we are slow of heart to believe therefore is the faithfulness and truth of the Word inculcated Christ saith Believest thou this John 11. 25. Could we believe the word more what advantage should we have in the spiritual life what fear of God what joy of faith what readiness of obedience But we cannot depend upon Gods word and therefore are easily shaken in mind Our hearts are like a Sea one Wave riseth up after another We must be fed with sense and God must do all immediately or else we are apt to sink under our discouragements SERMON CLVI PSALM CXIX VER Cxxxix My zeal hath consumed me because mine Enemies have forgotten thy Words IN these words you may observe 1. Two different persons 2. A different carriage mentioned 1. Two different persons are spoken of David and his Enemies By Enemies is not to be understood those only that were troublesome to himself but those who were an opposite party to God who opposed themselves against God and Godliness these without any breach of the Law of love may be counted Enemies Ps. 139. 21 22. Do not I hate them O Lord that hate thee And am not I grieved with those that rise up against thee I hate them with a perfect hatred I count them mine Enemies It is a comfort and satisfaction to the godly to have no enemies to themselves but such as are enemies to God also such as rise up against God 2. There 's a different carriage mentioned and asscribed to these two parties on the one side Oblivion and Forgetfulness of Gods Law on the other side zeal 1. On the Enemies part oblivion and forgetfulness of Gods Word The Word of God is not effectual usually but where it is hid in recent memory They have forgotten thy Word a proper phrase to set forth them in the bosom of the visible Church who do not wholly deny and reject the Word and Rule of Scripture but yet live as though they had forgotten it they do not observe it as if God had never spoken any such thing or given them any such Rule They that reject and contemn such things as thy Word enforceth surely do not remember to do them 2. On David's part here is mentioned zeal or a flagrant affection which is set forth 1. By the vehemency of it 2. By the cause of it 1. By the vehemency of it my zeal hath consumed me It was no small zeal that David had but a consuming zeal Vehement affections exhaust and consume the vital Spirits and wast the body The like expression is used Ps. 69. 9. The zeal of thy House hath eaten me up Strength of Holy Affections works many times upon the Body as well as the Soul especially zeal which is a high degree of Love and vents it self by a mixture of grief and anger What a man loves he would have it respected and is grieved when it is dishonoured and under disrepute Both have an influence upon this consuming this wasting of the Spirits that is spoken of in the text because they had lessened and obscured the Glory of God and violated his Law and there was in him a holy care ardour and earnest endeavour to rectifie this abuse and awaken them out of their security and reduce them to their duty 2. Here was the Cause of it Why was David so much wasted pined consumed and troubled Because they have forgotten Thy Word the contempt of God and the offence of God sate nearest his heart as if he had said I should more patiently bear the injury done to my self but I cannot be coldly affected where thy glory O Lord is concerned since I have had a tast of thy grace and felt the benefit of thy Word I cannot endure it should be contemned and it much moves me to see Creatures so mad upon their own Destruction and to make so light of thy Salvation Thus was David consumed not at the sight of his own but at other mens sins and not at others in general but them his enemies that they should make void the Law of God Such was his love to the Word that he could not endure the contempt and violation of it and such was his Compassion to the souls of men that it grieved him exceedingly to see any of the workmanship of God to perish to be captivated to the World to be made Factors for the Devil and fuel for hell fire and to be so violent for their own Destruction Doctrine That Great and Pure Zeal becomes those that have any affection for the Word and for the Ways of God Here is a great zeal for David saith my zeal hath consumed me it prey'd upon his spirit And here 's a pure zeal for he mentions not personal injuries but disrespect to Gods Word when the same men are our Enemies and Gods Enemies we should be more zealous for Gods cause then our own Now both the greatness and purity of his zeal did arise from his love to the Word as appears from the precedent and subsequent verses in the precedent verses he had told them just and upright are thy testimonies and very faithful therefore zeal hath consumed me because this Word should be slighted and contemned And it appears also from the following verse thy Word is very pure therefore thy servant loveth it He was troubled to see such a holy and pure Word to be trampled under foot and especially that those seem to disown it he doth not say they deny it who had generally profest to live under this rule that they made light and disregarded the precepts in which I found so much comfort and delight In the prosecution of this point I shall 1. Shew what is true Zeal
and swallow a Camel it discovers the hypocrisie that lights upon the Professors of Religion full of hainous out-cries upon small things yet dash upon things that are against the fundamentals of the Covenant SERMON CLVII PSALM CXIX VER 140. Thy Word is very pure therefore thy servant loveth it THere are three things in this Verse 1. The Excellency of the Word Thy Word is very pure 2. Davids respect to it Thy Servant loveth it 3. The Connexion between both in the illative particle Therefore 1. The Excellency of the Word Thy Word is very pure That which we render very Pure signifieth tryed in the Fire and refined the Septuagint reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy Word is set on Fire and so you may see it explained Psal. 12. 6. The words of the Lord are pure words like Silver tryed in a Furnace of Earth purified seven times The expression may import two things First the infallible certainty of the Word And secondly the exact purity First The Infallible certainty of the Word As Gold indureth in the Fire when the dross is consumed Vain conceits comfort us not in a time of trouble but the Word of God the more 't is tryed the more you will find the excellency of it the Promise is tryed as well as we are tryed in deep afflictions but when 't is so it will be found to be most sure In the Old Translation 't is thy word is proved most pure Psalm 18. 30. The Word of the Lord is tryed he is a buckler to all them that trust in him So Prov. 30. 5. The word of the Lord is pure he is a shield to all that trust in him as pure Gold suffers no loss by the fire so the promises suffer no loss when they are tryed but stand to us in our greatest troubles Secondly It notes the exact perfection of the Word there is no dross in Silver and Gold that hath been often refined so there is no defect in the Word of God 2. Here is Davids respect to the Word speaking of himself in the third person he saith Thy Servant loveth it The Children of God love the Word and the duty and Obedience it prescribeth so as effectually to follow it that 's love and none but that 3. Here is his reason for it Therefore I love it because 't is pure wicked men hate it and slight it for this very reason the Word of God so is pure that it ransacks their their Consciences and therefore they cannot indure it The Carnal mind is not subject to the Law of God neither indeed can be Rom. 8. 7. But the Saints do the rather imbrace it wicked men could wish it were less strict that it might be calculated to their turns but the Children of God love it for this reason Doctrine That Gods Children see such purity in his Word that therefore they value it and love it exceedingly The point will be made good by four Considerations 1. That the Word of God is pure 2. That this pure Word must be loved and esteemed by us 3. That we must not only love Gods Word but see why we love it 4. Among all the grounds and reasons of our love to the Word of God this is the most noble and excellent to love it for its purity For the first of these That the Word of God is pure yea as 't is superlatively expressed in the text 't is very pure that will appear in two respects 't is pure in it self and it maketh us pure 1. 'T is pure in it self because 't is an holy rule fit for God to give and us to receive exactly comprizing the whole duty of man We need not seek elsewhere for direction in order to true happiness Psal. 19. 8. The Commandment of the Lord is pure enlightening the Eyes as Mettal refined from all dross So here is not the least mixture of errour folly or falshood not the least Corruption or flaw to be found in it as in all other Books of humane Composure All other Writings come as short of the Scripture as a Coal doth of the Sun The whole Art and Design of this Holy Book is to advance the Spiritural and Heavenly Life and not to fashion our outward carriage a little for converse with men but to bring us into Fellowship and Communion with God and to direct us to do all things from holy principles in a holy manner to holy ends There is no dead fly in this box of Oyntment no blemish of Weakness and Imperfection it hath the manifest Impress of the Author left upon it and is the Copy of that exact holiness which is in God himself 2. The Word is very pure as it maketh us pure if we diligently attend unto it Ps. 119. 9. By what means may a young man cleanse his way By taking heed thereunto according to thy Word 'T is not said by what means may a young man guide his way as if he were yet to chuse or were as white paper indifferent to any impression But by what means shall a young man cleanse his way Mans heart naturally is a sink of sin and he delighteth to wallow in this puddle as Swine do in the Mire he hath gotten a tang and smatch of the old Adam Now is there no way to make his Heart and his Way clean Yes if he will take Gods Counsel and direct his Life according to the Word A young man that is in the heat and strength of his lusts he may be cured and cleansed Christ prayeth Iohn 17. 17. Sanctifie them by thy Truth thy Word is Truth The work is Gods but he doth it by the Truth or his Will revealed in the Word He hath reserved the power of his spirit for this dispensation and way of Institution of Mankind A moral Lecture may make a man change his Life but 't is the Word of God that changeth his Heart his spirit goeth along with his word So Iohn 15. 3. Now you are clean through the Word that I have spoken unto you The Word is the Instrument of purifying sinners and to get rid of their sins But how doth the word make us pure As 't is an appointed Instrument of the spirit and as 't is an accommodate instrument to such an end and purpose 1. 'T is an appointed instrument by which the spirit will work 1 Pet. 1. 22. Ye have purified your Souls in obeying the Truth through the Spirit 'T is the spirit of Christ that powerfully worketh it but yet in and by the Truth he worketh by his own means he will not joyn his assistance with other things The sum of what I would say is this 't was meet that God should give a rule to his Creatures or else how should they know his will and then 't was meet he should honour his Rule by owning it above all other Doctrines by the concomitant operation of his spirit that this might be a Constant Authentick proof of its divine Authority The
and do them God hath promised this to some body and why not to you You are as fair for this promise as any and if God hath not excluded you why will you shut out your selves from the grace offered 4. There are in the Scripture excellent Incouragements and Motives from the reward promised to the pure Lactantius saith of the Heathen virtutis vim non sentiunt quia cjus praemium ignorant that they were Ignorant of the force of Vertue because they were not acquainted with the reward of it There is a great force in Scripture arguments in this kind See how the Scripture speaks of these promises they are so great so pure and so expresly binding in their Condition and Qualification annexed They are so great 2 Cor. 7. 1. that having such great and precious Promises let us cleanse our selves from all filthiness of flesh and spirit and perfect holiness in the Fear of God And then so pure 1 Iohn 3. 3. He that hath this hope in him purifieth himself as Christ is pure 'T is not barely said he that hath hope in him but he that hath this hope 'T is not a Turkish paradise but a sinless estate not an estate wherein we shall be ingulfed in all sensualities but satisfied with the Vision of God and made like him Heaven is not only to be looked upon as a place of happiness but a state of likeness to God Once more so many and so expresly binding to purity in their Condition and qualification annexed See what the Word of God speakes to purity if we would injoy the favour of God and have him good to us Psal. 73. 1. Truly God is good to Israel even to such as are of a clean heart Who are they that God will be good to To Israel all are not Israel that are of Israel but those whose Consciences are cleansed by the Blood of Christ and study to be clean and holy in heart and life Those are Gods Israel How ever things fall out here how blustering and boisterous soever the times are yet God will be good to them that are his Israel If we would have his favour actually exhibited if we would have God to shine upon us we must look after purity Psal. 18. 26. With the pure thou wilt shew thy self pure and with the froward thou wilt shew thy self froward God will be to man as man is to God No degree of purity shall go unrewarded the holy use of the Creatures is their priviledge Titus 1. 15. To the pure all things are pure To the wicked all things are defiled and they have a curse with their blessings but to the pure these blessings are lawfully enjoyed and are sanctified to them and they receive every temporal mercy as a blessing of the Covenant Would we be accepted in our service Prov. 15. 26. The thoughts of the wicked are an abomination to the Lord but the Words of the pure are pleasant Words The thoughts and words of wicked men are an abomination to the Lord but the thoughts and words of the Saints are his delight God hath respect to the person and then to their services so that we must be pure in heart if we would have our services accepted of the Lord. Once more the pure are those that shall be employed with Honour for God 2 Tim. 2. 21. If a man purge himself from these he shall be a vessel of Honour Sanctified and Meet for the Masters use and prepared unto every good work Again the purified and cleansed are meet to receive and retain the Word 1 Tim. 3. 9. Hold fast the Mysteries of faith in a pure Conscience None receive the word with such profit and retain it with such warmth as the pure in heart Precious liquors are not put into musty filthy vessels if it be 't is corrupted and spoiled presently Let a man be addicted to any worldly lust and he will soon lose all the sense of good he hath received Once more none pray aâ—…ight but the pure Zeph. 3. 9. For then will I turn to the People a pure Language that they may call upon the Name of the Lord and 1 Tim. 2. 8. Lifting up holy hands without wrath and doubting and Heb. 10. 22. Let us draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil Conscience Then we draw near to God with Comfort being sure of audience Once more if we would be happy for ever more Who are they that shall see God Matth. 5. 8. Blessed are the pure in heart for they shall see God You shall see the question propounded in the Psalm 24. 3 4. Who shall ascend into the Hill of the Lord Who shall stand in his holy place And the question is answered in the third verse He that hath clean hands and a pure heart It standeth us upon to examine how it is with us since all the visible Church are not saved the Pure and Holy are they that shall see and injoy God Filthy Dogs and Impure and Unclean Swine are not suffered to enter into the New Ierusalem 5. Here are terrible threatnings the Word is impatient of being denied It would have holiness and purity upon any terms there is something propounded to our fear as well as to our hope Sometimes the Word of God threatens with the loss of happiness Heb. 12. 14. Without holiness no man shall see the Lord. If there were no more but this this were enough to terrifie us to be shut out from the presence of the Lord if it were rightly considered But O! How miserable will the poor Creature be that The Word threatens with the loss of the vision of God supposing the soul subsists this is enough to overwhelm us that we shall never enter into the place where God is Revel 21. 17. There shall in no wise enter into it any thing that defileth or worketh abomination But we hear of a Worm that shall never dye a Pit without a bottom a Fire that shall never be quenched and Torments that are without end and without ease God shall say I would have purged you but you would not be purged Whose heart doth not tremble at the mention of these things Oh! Then you see the Word is very pure The second Consideration that this pure Word must me valued and esteemed and loved by us Here I shall shew you what 't is to love the Word and then why I. What 't is to love the Word First Negatively 1. 'T is not an outward receiving or a loose owning of the Scripture as the Word of God many carnal men may so receive it or rather not contradict it They receive the Word of God not upon any divine Testimony and Evidence of the Spirit of God but upon the Authority and Credit of Men the Practice and Profession of the Nation where they Live and the injunctions of the Civil state or the Tradition of the Church This is the just account of most mens
Faith and Love to the Word and therefore they never feel the power of it It cometh with power when it 's the Evidence of the Spirit 1 Cor. 2. 4. humane credulity breedeth no true love to the Word of God 2. This love 't is not a bare approbation of Purity and Holiness many approve that which they never chuse and follow None in the face of the Church can be such a wretch as not to think that 't is a good thing to be holy that strictness is commendable Mark 6. 26. Herod reverenced Iohn There is an excellency in Holiness and it winneth esteem even there where 't is not embraced Purity 't is a stricture of Gods Majesty and so 't is feared Where 't is not loved it breedeth an awful respect in wicked men Natural Conscience so far doth homage to the Image of God and doth incline men to think well of holiness and to shew some respect to it 3. 'T is not a pang or passionate delight as some when the Word falls upon them they may be stirred a little 't is not a love that is controulable or easily overcome by other loves Iohn 5. 45. How can ye believe that seek honour one of another As Herod rejoyced in Iohns light for a Season and Mark 6. 20. he loved Iohn's preaching but he loved his Herodias better and therefore off goes Iohns head The love that he had 't was controulable by a higher Love Unless we be so addicted to the Word that it prevaileth over all contrary inclinations we do not love the Word Whether it be sensuality or pride or convetousness it will be casting off the dominion of the Word Iohn 8. 37. My Word hath no place in you it doth not sink down into their hearts that it may bring forth fruit in their lives Secondly Positively what is it then 1. 'T is such a love as causeth us to wait at Wisdoms gates to consult with the word upon all occasions to read it hear it meditate on it as the great Instrument of Sanctification You will take it for your Counsel Psalm 119. 4. That we love we will be thinking on often and exercising our minds in it Ps. 1. 2. But his delight is in the Law of the Lord and in his Law doth he meditate day and night Oh how few love the word thus Few read and delight in the Scriptures because of the Purity and Holiness that is in them They read them for disputes sake or to know the mystery or to be able to hold up an Argument but as they serve to make us pure and heavenly who loves them so As they forewarn us of sin and quicken to grace and love to God Psalm 19. 10 11. Thy word is sweeter then Hony or the Hony-comb because by them thy Servant is forewarned then we love the word when we love it for this reason 2. We love the Word when we are chary of Transgressing it or doing any thing contrary to to the tenour of it We are bidden to keep the Commandment as the Apple of the Eye Prov. 7. 2. The Eye is a tender thing offended with the least dust Oh! take heed of offending the word of God Fear of offending is a sure note and effect of love So he that loves God he feares the Commandment Prov. 13. 13. Whoso despiseth the word shall be destroyed but whoso feareth the Commandement shall be rewarded A wicked man maketh no bones of a Commandment regardeth not what the word saith but doth according to the bent of his own Will Those that will turn their back upon a Commandment for the least Temptation they have no true love to the word of God But now a godly man is one that feareth a Commandment he is afraid to do any thing against the express will of God If a Commandment stands in his way t is as much as if an Angel with a drawn Sword stood in his way as the Angel stood with a drawn Sword in Balaams way they had rather have all the world against them then the word against them Isaiah 66. 25. This awful regard of the word of God 't is a good evidence of our love to it 3. Then we are said to love the word when we chearfully and readily delight to do what it requireth in order to the glory of God and our own Salvation That 's love For true love is not only notional but practical 1 Iohn 2. 4. He that saith I know him and keepeth not his Commandments is a lyar and the Truth is not in him Our love to God is known by our obedience to him So our love to the word is known by our obedience to it And therefore we love the word in good earnest when we observe it readily and diligently what ever it costs us Rom. 6. 17. Ye have obeyed from the heart the form of Doctrine that was delivered to you Look as there is a cold love to a mans Brother when we say be clothed be warmed So there is a pretended love to the word that endeth in talk and not in action Which is as if a man should hope to pay his debts by the noise of money and instead of opening his purse to shut it as ridiculous it is to think to put off our duty with good words 4. 'T is a rooted affection a carnal man may have his affections moved and be a little stirred with this pure Doctrine but he is soon put out of humour he is not changed by it he hath not a constant Affection to God and Holy things Gal. 4. 18. It is good to be zealously affected always in a good thing To hold out to the end and still to keep up a warm respect to the word of God This is to love it to have the word ingrafted into the stock of corrupt nature Iam. 1. 21. 'T is not something tyed on but ingrafted into the soul it hath place in the heart II. Let me shew you why 1. The necessity of this love to the word appears Because without this love we cannot be accepted of God unwilling and constrained service is of little acceptation with him 1 Cor. 13. 1 2 3. If I should give my Goods to the Poor and my Body to be burnt and have not Charity it profiteth me nothing If a man hath never so many excellencies if he spend his Goods and Life and all for God without this sincere love to God and his ways all is nothing God doth not value men by the Pomp of their services but by the affection of their hearts in them he needeth not the service and he seeth the heart A man is pleased so his work be done willingly or unwillingly for he needeth the labour of the Slave but he seeth not into his heart But God hath no need of us and he seeth whether we give him the heart or no So that if we have not Charity all that we do is nothing 2. VVithout this love your work will be very
the Word Scripture Faith and Scripture Repentance are still fed by the Word It teacheth us how to believe and how to repent and how to pray and how to live especially the Heavenly Life and there can be no true Comfort and Peace without the Word Rom. 15. 4. That ye through Patience and Comfort of the Scriptures might have hope 2. Use. We should consider the Truth of the Word partly in the general for the strengthening and settling of our Faith and to make it more clear and solid and certain Eph. 1. 13. In whom ye trusted after that ye heard the Word of Truth When boisterous Temptations would carry us to some evil which God hath forbidden and severely threatned that the point of the sword of the Spirit be put to the bosome of it Deut. 29. 19 20. 2. When you are settling your souls as to the main point of Acceptance with God 1 Tim. 1. 15. This is a faithful saying and worthy of all Acceptation that Iesus Christ came into the World to save sinners of whom I am chief The Word will never deceive them that seek Righteousness there 3. When difficulties arise that oppose the promise or expectation of relief according to the promise you should urge the truth of the word in the very face of difficulty thy law istruth Take Pauls instance Act. 27. God by Promise gave all that sailed with Paul in the Ship their lives yet how many difficulties came to pass At first when they were in the Adriatique Sea for so many days and nights and had neither seen Sun nor Stars they knew not where they were nor whether they should go here was little appearance of Gods making good his word to Paul Another Difficulty fell out they feared they were near some Countrey they sounded and found they were near some land but what land they could not Conjecture and were afraid of being split in pieces against the Rocks but the Shipmen that knew the danger of these Seas they must go out of the Ship they would make use of their long Boat and so they were ready to miscarry in the sight of the land but Paul prevented them And after 't was day the men were spent because of long fasting and conflicting with the Waves they could not ply the Oar. Another difficulty they were where two Seas met they run the Ship a ground and resolved to kill Paul and the rest of the Prisoners lest they should swim to land but the Captain willing to save Paul prevented that purpose And so at length they came all to shore though followed with difficulty upon difficulty God made good his Promise to a tittle ver 44. Pray observe how Paul urged Gods Promise against the greatest difficulties as sufficient ground of encouragement to expect relief ver 25. for I believe God that it shall be even as it was told me SERMON CLX PSALM CXIX VER 143. Trouble and Anguish have taken hold of me yet thy Commandments are my delights IN the Words we have I. Davids Temptation Trouble and Anguish have taken hold of me II. Davids Exercise under that Temptation thy Commandments are my delight III. The Benefit of that Exercise notwithstanding the greatness of the Temptation Yet 'T is propounded with a non obstante I. The Temptation was very great for he speaketh of Trouble and Anguish The joyning of Synonymous Words or words of a like import and signification increaseth the sense and so it sheweth his affection was not ordinary Yea both these words have their particular use and emphasis Trouble may Imply the outward Tryal and the difficulties and streights he was in Anguish Inward Afflictions the one the Matter of the Trial and the other the sence of it The other expression also is to be observed have taken hold of me in the Hebrew have found me so the Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulgar Latin out of them tribulatio et angustia invenerunt me have found me that is come upon me as the expression intimateth Troubles are said to find us because they are sent to seek us out and in time will light upon us We should not run into it but if they find us in our duty we should not be troubled at them Sometimes in Scripture we are said to find trouble and sometimes trouble to find us We are said to find trouble David said Psal. 116. 3. I found trouble And so now here in the Text Trouble and Anguish found him There is no difference or if any the one noteth a surprize Trouble findeth us when it cometh unlooked for our finding it noteth our willingness to undergo it when the Will of God is so especially for Righteousness sake II. Davids Exercise under this great Temptation thy Commandments are my delights Where we have 1. The Object thy Commandments The Commandment is put for the Word in general which includeth Promises as well as Precepts the whole Doctrine of Life and Salvation However the property of the form is not altogether to be overlooked even in the Commandments or the Conscience of his Duty he took a great deal of Comfort 2. The Affection Delight He had said before that he did not forget Gods statutes when he was small and despised ver 141. now he delighted in them This was his great love to the Word that he could find sweetness in it when it brought him trouble such sweetness as did allay all his sorrows and overcome the bitterness of them 3. The Degree Delights in the plural number He did greatly delight in it Omnis oblectatio mea saith Iuâ—…ius Thy Commandments to me are instead of all manner of delights and pleasure in the World III. The next is the Opposition of this Exercise to that temptation yet 'T is not in the Original but necessarily Implyed and therefore well inserted by our Translators to shew that the greatness of his Streights and Troubles did not diminish his Comfort but Increase it rather The Points are these First God â—…th it necessary sometimes to exercise his People with a great deal of Trouble Seconâ—…â—…his Trouble may breed great Vexation and Anguish of Spirit even in a gracious â—…rt Thirdly Notwithstanding this Trouble and Anguish gracious Hearts will manifest their graciousness by delighting in the Word Fourthly They that delight in the Word will find more Comfort in their Afflictions than Troubles can take from them or such sweetness as will overcome the sense of all their Sorrows This was alwayes Davids help to delight in the Word and this brought him Comfort though in deep Troubles For the First Point That God seeth it necessary sometimes to exercise his People with a great deal of Trouble Though they are highly in Favour with God yet they have their share of Troubles as well as others This is true if you 1. Consider the People of God in their Collective Body and Community which is called the Church 'T is the Churches name Isa. 54. 11 12. Oh
forth high Tides of Affection Iam. 4. 3. but few seek Grace to serve God they would make God serve with their sins These are not the Groans and Breathings of the Spirit but the Eructations and belches of the Flesh. Therefore the Vehemency of the Affection is not only to be regarded but the regularity that they be not stirred up by the Flesh but guided by the Spirit 3. 'T is not a meer natural Fervency That 's the Cry of Nature after Ease but not the Cry of Grace after God and 't is but howling in Gods Account Hosea 7. 14. The Heart is not affected with that which is the true Misery Sin and the Wrath of God nor sincerely ingaged to God from whom they expect help and then how instant and earnest soever men be to be ridd of their Burthen their Prayers are but like the Moanings of the Beasts under Pain and the howling of Dogs or the gaping of hungry Ravens Psal. 147. 'T is lawfull to ask Ease but we must ask in a spiritual manner 'T is lawful to pray for Temporal Blessings but not in the first place or with the neglect of better things Prayer properly is the vent of Grace and the desires of a renewed Heart expressed to God Zech. 12. 10. 1. Use. To Reprove most Men for their deadness and carelesness in Prayer Prayer is a part of Natural Worship All that will acknowledge God and a Providence will acknowledge a necessity of praying to God especially in their Streights The Pagan Mariners cry'd every Man to his god in a Tempest Ionah 1. 6. but though all will pray in one sort or other yet few pray in good earnest Some say a Prayer but they do not pray in Prayer Iam. 5. 17. Elijah prayed earnestly Their Prayers are conceived in a cold and customary track of Devotion Others flow in words without spirit and life their Tongue is as the Pen of a ready writer but the Heart is dead and carelesly affected for they are indifferent whether they be heard or not Prayer is indeed the work of their Invention but not the Expression of their spiritual Desire The mind conceiveth a rational Prayer but the Heart is not poured out before God and so 't is discoursing rather than Crying Words are the outside of Prayer sighs and groans lye nearer the Heart and do better discover the Temper of it and are more regarded by God than all the Charmes of speech Psal. 6. 8. The Lord hath heard the voice of my weeping Tears have a Language which our Father understandeth a want of Affection is more than a defect of words broken words with a spiritual Affection do more than a well set speech with unbrokenness of Heart Others have a natural fervency but not renewed affections pray from their own Interest or pray passionately for Carnal things Numb 11. 4. They fell a lusting and wept saying who will give us Flesh They may be importunate for their own Ease and Welfare give me Children or else I die saith passionate Rachel Natural desires are very passionate yea for spiritual things on their own Terms would not a man desire Pardon and Heaven whose heart doth not ingage him to look after them Some that are renewed yet are too cold in Prayer do not Cry 'T is not enough to have the Qualification of the Person but the Prayer must be qualified also Iam. 5. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must be a well-wrought Prayer otherwise it availeth not yea our earnestness must encrease according to the weight and moment of what we pray for when Peter was in Prison the Church made Instant and earnest Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 12. 5. as in the Margin it is and Christ had his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 22. 44. But now the Children of God are Conscious to themselves of much deadness and drowsiness and are so low sometimes that they are not heard scarce breath in prayer so far from Crying But What is the Reason of this Carelesness 1. Want of Sense They have no feeling of their Wants and therefore pray perfunctorily The poor in Spirit the Mourner and Meek are put before the desirer Matth. 5. Men must be affected with their wants before they be earnest after a supply Jesus Christ was sensible of his burden and therefore he offered up Supplications with strong Crying and Tears Heb. 5. 7. and if man were once sensible of his sins by which his Saviour suffered he would be fervent in his prayers and most earnestly deprecate the wrath of God as his Saviour did A smart sense of Wants quickens prayers If we were always alike affected as we are in a deep distress or fears of Death or somenotable danger we should not need many directions to teach us to pray fervently but because such a sense is soon worn off our Prayers grow cold and careless 2. As they are Tongue-tyed through sin and carnal Liberty hath brought an indisposition upon them 1 Ioh. 3. 20 21. He that hath wronged another will not easily repair to him and crave his help in streights 3. Want of spiritual Desire Prayer is but the acting of Desire as Desire is more or less so is our Cry in Prayer He that asketh Remission of his sins but doth not thirst after it with an earnest and burning desire doth but pray for it out of Course and not as it becometh a Creature that hath a sense of Gods Anger against sin He that asketh the Mortification of sin but doth not desire it out of True Desire flowing from the hatred of sin dwelling in him doth but pray for Forms sake He that desireth the deliverance of the Church but doth not desire it out of a True Love to the Church will never pray heartily and in good earnest for it Isa. 62. 1. For Zions sake I will not hold my peace c. A man whose Soul truly loveth the Interests of the Church will be solicitous for it as Eli trembled for the Ark of God 1 Sam. 4. 13. So when at ease we ask Temporal supplies for fashions sake God must have the Name though we eat our own bread and wear our own Apparel 4. Want of Reverence to God and therefore they babble over words without sense and feeling they do not see him that is invisible Eccl. 5. 1 2. Keep thy foot when thou goest to the House of God and be more ready to hear than to give the Sacrifice of Fools for they consider not that they do evil Be not rash with thy mouth and let not thy heart be hasty to utter any thing before God for God is in Heaven and thou upon Earth Therefore let thy Words be few Keep thy heart and affections when thou goest into Gods Presence a little outward Lip-service is but the Sacrifice of Fools an affront to the Power and Majesty of God Mal 1. 8. Offer it now unto thy Governour will he be pleased with thee or accept thy Person saith the Lord
which importeth his Integrity and Sincerity in Praying Doctrine Our Prayers to God must be Sincere as well as Fervent The Heart must be in them and the whole Heart This noteth 1. Seriousness that we heed what we say otherwise we do not pour out our Hearts before God 'T is so far from being a Spiritual act that it is not a Rational act but like the Parrots speaking by Rote or as Children say their Prayers and we must not be always Children Surely we do not speak to God as God as an All-seeing Spirit if we do not mind what we say Ioh. 4. 24. And Prov. 28. 23. Burning lips and a wicked heart are as a pot-sheard covered with silver Dross 2. A hearty Desire or Affectionateness Praying from Memory and Invention and praying from Affection are two distinct things yea praying from Conscience and praying from the Heart Many times the Mind is in prayer when the Heart is not in it The mind or Conscience dictates what is fit to be asked but the heart doth not consent or not urge it to make any such suit to God and so the prayer is repeated in the very making Psal. 66. 18. If I regard iniquity in my heart God will not hear me The Understanding Judgeth that a meet prayer but the heart is byassed the contrary way to some known sin Therefore as David calleth all that is within him to bless God Psal. 103. 1. so to pray to him Memory Understanding Conscience Will Affections all that is within us must attend upon this work that which God heareth is Desire Psal. 10. 17. Lord thou hast heard the desire of the Humble Thou wilt prepare their Heart thou wilt cause thine ear to hear So Psal. 145. 19. He will fulfil the desire of them that fear him he also will hear their Cry and will save them 3. The Prevalency of these Affections That God and his Interest be uppermost in the Soul and the Heart be effectually bent towards him for prayer is not a work barely of our natural Faculties but of Grace guiding ordering and inclining those Faculties not onely a work of Understanding and Will but of Faith Love Fear Zeal Hatred of sin Temperance Patience and other virtues which do bend the Heart towards God and draw it off from other things and without them the understanding will not be clear and have any deep sense of the worth of spiritual things 2 Pet. 1. 19. without these The Will is remiss and they never pursue them in good earnest we may wish for them but shall not Will them As Balaam Oh that I might die the death of the righteous But he loved the wages of iniquity 2 Pet. 2. 15. and so spake words which his Heart allowed not The Affections will be diverted to other things and we cannot have those Longings and strong Desires after Grace Psal. 119. 36. And Col. 3. 2. or at best but a little passionate earnestness for the present 4. An Universal Care to please God in all things without harbouring any known sin in our Hearts Psal. 66. 18. And Psal. 17. 3. Thou hast proved mine Heart thou hast visited me in the night thou hast tryed me and shalt find nothing Nothing contrary to the new Covenant no Guile nothing in his heart contrary to what was in his Mouth So no insincerity found Iob 11. 13 14. If thou prepare thine heart and stretch out thy hand towards him If iniquity be in thy hand put it far away and let not wickedness dwell in thy Tabernacles If you mean to call upon God with any Confidence all that is displeasing to him must be cast out of the Heart This is the best preparation all filth must be swept out when you come to the Holy God for he will not do us good till we are fit to receive good Therefore if you mean to stretch out your hand in prayer thus you must do then may you lift up your Face without spot have boldness and Confidence in Prayer but when the Heart is wedded to any vanity God will not hear Iob 35. 13. Surely God will not hear vanity neither will the Almighty regard it Use. Is to perswade us to pray with our whole Hearts For 1. God will not be mocked Gal. 6. 7. that is in vain you may venture to mock God put him off with vain pretences but it will cost you dear He knoweth the thoughts afar off Psal. 139. 2. And Heb. 4. 12 13. The Word of God is quick and powerful and sharper than aâ—…y two-edged Sword piercing even to the dividing asunder of Soul and Spirit and of the Ioints and Marrow and is a discerner of the Thoughts and Intents of the Heart neither is there any creature that is not manifest in his sight But all things are naked and open unto the eyes of him with whom we have to do Though Man cannot find you out yet God can 2. God hath expresly told you the prayer of the Upright is his delight Prov. 15. 8. He will pardon many defects but he will not pardon want of Sincerity either in the Person or prayer Though you cannot bring the Pomp of Gifts or exact Righteousness yet if sincere God will delight in you he measureth your prayer by that 3. Where there is a Moral Integrity you do not dissemble God can find the defect of supernatural Integrity Deut. 5. 29. I have heard the voice of the words of this People which they have spoken unto thee they have well said in all that they have spoken Oh that there were such an heart in them c. Therefore be sure your lips do not feign Psal. 17. 1. and pretend more grace than you have so that for the main your hearts be upright seriously readily bent to please him in all things To this end 1. the Tongue must not only pray but the Heart How dare you tell God to his face that you love him and fear him and trust in him when there is no such matter No such Forgery as Counterfeiting the Voice of Gods Spirit The Heart should be first and chief in prayer Psal. 41. 1. And Lam. 3. 4. Lift up your Hearts with your hands to God in the Heavens There is the chief Voice the hand without it is nothing 2. You must make Conscience of Graces as well as Gifts yea more than Gifts 1 Cor. 12. last verse But covet earnestly the best gifts and yet shew I unto you a more excellent way with 1 Cor. 13. 1 2. And bewail unbrokenness of Heart more than brokenness of Expression if you chatter like Cranes yet if there be a holy desire in it God will hear 3. You must pray earnestly in secret as well as in Company Matth. 6. 5 6. When thou prayest thou shalt not be as the Hypocrites are for they love to pray standing in the Synagogues and in the Corners of the Streets that they may be seen of men But thou when thou prayest enter into thy Closet and when
escape was some while after 2 By giving in spiritual Manifestations to the Soul though he doth not give the particular Mercy prayed for As when upon the prayer he reviveth the soul of him that prayeth Iob 33. 26. He shall pray unto God and he will be favourable to him and he shall see his face with joy The Lord giveth them the light of his Countenance and special discoveries of his love or support till the Mercy come Psal. 138. 3. In the day when I cryed thou answeredst me and strengthenedst me with strength in my Soul Support is an Answer such an Answer had Paul My Grace is sufficient for thee Or when the heart is quieted though we do not know what God will do with our requests yet satisfied in the discharge of our Duty and that we have commended the matter to God So it is said of Hannah When she had prayed her Countenance was no more sad 1 Sam. 1. 18. And Phil. 4. 6 7. Be careful for nothing but in every thing by prayer and supplication with thanksgiving let your requests be made known to God and the peace of God which passeth all understanding shall keep your hearts and minds through Iesus Christ. Sometimes by a secret Impression of Confidence or a strong inclination to hope well of the thing prayed for Psal. 6. 8. The Lord hath heard the voice of my weeping Or Experiences as they that travailed to Ierusalem passing through the Valley Baca they met with a Well by the way Psal. 84. 6. a sweet refreshing thought or some help in the Spiritual Life by serious dealing with God some Consideration to set you a work or some new ingagement of the soul to God as a recompence of the Duty some Principles of Faith drawn forth in the view of Conscience not shewed before Some truth or other presented with fresh Life and vigour upon the heart 3. Sometimes by way of Commutation and Exchange and so God doth answer the prayer though he doth not give the mercy prayed for When he giveth another thing that is as good or better for the party that prayeth though not in kind the same yet in worth and value as good This Commutation may be three wayes First In regard of the Person praying David fasts and humbleth and melteth his soul for his Persecutors Psal. 35. 13. and it returned into his own bosom was converted to his own benefit his fasting had no effect upon them but his Charity did not lose its reward David prayeth for his first Child by Bathsheba but that Child dieth and God giveth Solomon instead thereof 2 Sam. 12. 15. Noah Daniel Iob shall save their own Souls Ezek. 14. 14. Your peace shall return to you again Luk. 10. 5 6. the Comfort of discharging their Duty Secondly In regard of the matter Carnal things are begged and Spiritual things are given Acts 1. 6 7. The Apostles asked him wilt thou at this time restore the kingdom to Israel They did not receive the Kingdom to Israel but received the promise of the Spirit Moses would fain enter into Canaan with the People Deut. 3. 23 24. And God said let it suffice thee speak no more of this matter but God gave him a Pisgah sight and ease of the trouble of Wars We would have speedy riddance of Trouble but God thinketh not fit as showers that come by drops soak into the Earth better then those that come in a Tempest and Hurricane We ask for Ease in Troubles and God will give Courage under Troubles Lam. 3. 55 56 57. I called upon thy name O Lord out of the low dungeon Thou hast heard my voice hide not thine ear at my breathing at my cry Thou drewest near in the day that I called upon thee thou saidst Fear not His gracious and powerful Presence in Trouble was enough Christ was heard in that he feared Heb. 5. 7. not saved from that Hour but supported and strengthened in it Iob sacrificed prayed for his Children when they were Feasting Iob 1. 5. and though they were all destroyed God gave him Patience verse 22. for in all that befell him he sinned not nor charged God foolishly Thirdly In regard of means we pray such means may not miscarry God will use other As Abraham would fain have Ishmael the Child of the Promise but God intended Isaac Gen. 17. 18. O that Ishmael might live before thee Thus doth God often blast instruments we most expect good from and maketh use of others to be Instruments for our good which we did least expect it from God may give us our Will in Anger when the Mercy turneth to our hurt Therefore the kind of Gods Answer must be referred to his own Will in all things for which we are not to pray Absolutely and when we have discharged our Duty endeavoured to approve our Hearts to God take what Answer he will give Doct. 2. From the manner of praying with the whole Heart the Saints have the more confidence of being heard in Prayer David alledgeth his crying with the whole heart as an hopeful intimation of a gracious Answer 1. Because a Prayer rightly made hath the assurance of a Promise the Promise is Ioh. 16. 24. Ask and you shall receive that your joy may be full Now this beareth no exception but that we ask according to his Will 1 Ioh. 5. 14. Si bona petant boni bene ad bonum Good men asking good things in the name of Christ for a good end thou canst not miss 2. Where there is sincerity and fervency we have two witnesses to establish our Comfort and Hope the Spirit of God that knoweth the deep things of God and the Spirit of Man that knoweth the things that are in man Gods Spirit who stirreth up these groans in us Rom. 8. 26 27. He that searcheth the heart knoweth the mind of the Spirit because he maketh intercession for the Saints according to the will of God And the Testimony of our own Spirits that we have done our part and discharged our Duty and so have true Joy and Confidence Iob 16. 19 20. My witness is in heaven and my record is on high My friends scorn me but mine eye poureth out teares to God 3. God doth not use to send them away comfortless that call upon him in spirit and truth because by one grace he maketh way for another by the grace of Assistance for the grace of Acceptance Psal. 10. 17. Lord thou hast heard the desire of the humble thou hast prepared their heart thou wilt cause thine ear to hear Where God hath given an Heart to speak he will afford an ear to hear for God will not lose his own work he cannot refuse those requests which are according to the direction of his Word and the motions of his holy Spirit when they are brought to him Use. This exhorteth us to look more after the manner of praying An earnest and sincere prayer cannot miscarry judge by this and you cannot want
success You cannot judge of your prayers by the wit by the length by the kind of words but by the faith the sincerity the obedience the holy desires exprest in them Cry with your whole hearts and God will hear you 1. Look to the fervency of the prayer set your selves in good earnest to seek God and good will come of it Dan. 9. 3. I set my face to seek the Lord God by prayer and supplications I seriously minded the work 2 Sam. 7. 27. Thy servant hath found in his heart to make this prayer unto thee he found his heart disposed to call upon God there is many a prayer we force upon our selves we do not find it there What incouragements from the Word what motions from the Spirit Resolve to seek after it till you have found it Psal. 27. 2. When thou saidst seek ye my face my heart said unto thee thy face Lord will I seek Wrestle with God Hosea 12. 3. He had Power over the Angel and prevailed he wept and made supplication unto him Such as wrestle with God and have their hearts broken and melted before the Lord will prevail 2. Look to the sincerity of your prayers see that you do not feign and pretend to pray for a thing you desire not is your Confidence wholly in the Lord When your heart is divided and you hanker after carnal Lusts you cannot pray aright 3. Look that you ask more for his Glory then for your own Ease Iam. 4. 3. Ye ask and receive not because you ask amiss to consume it on your lust The less By-ends in prayer the more hope of Success Thirdly The promise of Duty I will keep thy Statutes Doctrine Gods Children when they think of Mercy are at the same time thinking of Duty and Obedience 1. Because they are ingenuous and thankful Now Obedience is the best expression of gratitude and therefore when they ask mercy they mingle Resolutions of Duty with Expectations of Mercy Rom. 12. 1. I beseech you by the mercies of God that ye present your bodies a living sacrifice holy and acceptable to God which is your reasonable service 2. They are supernaturally or spiritually sincere and so propose this as their scope in all Conditions to live unto God all their desires and resolutions are to this purpose They have a sense of their own Benefit but still in subordination their purpose is to serve him diligently Phil. 1. 21. To me to live is Christ. Rom. 14. 7 8. For none of us liveth to himself and no man dieth unto himself for whether we live we live unto the Lord or whether we die we die unto the Lord whether we live or die therefore we are the Lords 3. This is God's End in giving Mercy Temporal or Spiritual to bring them to Obedience Luke 1. 74 75. That we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the dayes of our life Save me quicken me and I will keep thy Statutes Gods end in giving and the end of gracious souls in seeking of Mercies and Blessings is much the same that God may have the Glory as well as they the Benefit and Comfort of what he bestows upon them Use. Mind your Service more ingage your selves to God a-new in every prayer upon every Mercy and Answer of Prayer Lord I desire this only in order to Obedience SERMON CLXIV PSALM CXIX VER 146. I cryed unto thee save me and I shall keep thy Testimonies THis Verse is the same with the former onely these differences may be Observed 1. There the Qualification of the Prayer is expressed I cryed with my whole heart Here the Person to whom he Prayed I cryed to thee O Lord. He had told us before how he Cried now to whom he Cried to thee have I sought and to thee onely 2. The Request was general that God would hear him Now particular that he would deliver him There it was hear me now save me 3. The Notion which implyeth the Word of God is diversified there Statutes here Testimonies 4. Our Translation expresseth another difference there it is I will keep thy statutes as making it his Vow and Purpose here I shall keep thy Testimonies as making it the effect and fruit of his Deliverance Or as it is in the Marginal reading that I may keep thy Testimonies as making it his scope and aim In the words observe I. An Intimation of Prayer I Cryed unto thee II The Matter of his Prayer Save me or deliver me out of trouble III. The End and Scope of his Prayer not for the satisfaction of his Natural desire but that he might have an Heart and Opportunity to serve God and obey his Word That I may or then I shall keep thy Testimonies Observations from the Text. Doctrine I. We should not lightly give over our Suits to God Here is a Repetition of the same Prayer I Cried yea again I Cried and a third time Verse 147. I prevented the dawning of the morning and cryed Si ter pulsanti nemo respondet abito we use to knock at a door thrice and then depart Our Lord Jesus Mar. 26. 44. prayed the third time the same words saying Father if it be possible let this cup depart from me So the Apostle Paul 2 Cor. 2. 8. For this I besought the Lord thrice that it might depart from me So 1 Kings 17. 21. And he stretched himself upon the Child three times and cryed unto the Lord and said O Lord my God I pray thee let this Childs soul come into him again This it seemeth was the time in which they expected an Answer in weighty Cases and yet I will not confine it to that number for we are to reiterate our Petitions for one and the same thing so often as occasion requireth till it be granted Now the Reasons are 1. Because the force of Importunity is very great the two Parables evidence that Luk. 11. and Luk. 18. If to obtain the Spirit or right upon our Enemies or Oppressors in both these Parables there is a Condesension to the suppositions of our unbelief if we suppose God tenacious and hard-hearted or if we suppose him regardless and mindless of the affairs of the Church or to put it in milder Terms if we think nothing due to us Luk. 11. 8. if he will not rise and give him because he is his friend or if our condition be so hard that we think it is past all relief whatever be our secret and mis-giving thoughts we ought always to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not be overcome with Evil. Luk. 18 1. He spake a Perable unto them to this end that men ought alwayes to pray and not to faint for Importunity is of great prevalence with God and Men. II. A Deliverance is never so sweet noâ—… so thankfully improved if it come at the first Call 1. It is not so sweet nolo nimis facilem we disdain things that
come too easily but that which costs us much pains and long crying is more prized the Reason is because Delay and Difficulty sharpen our Desires and the sharper our Desire in the absence of a Blessing the greater gust and sweetness we find in it when it cometh at last A sack that is stretched out is more capacious and holdeth the more so is the Soul more widened by inlarged desires to intertain the Blessing for always our delight is according to the proportion of our Desires as an hungry man or one long kept from meat relisheth his food better than another that hath it always at hand Isa. 25. 9. And it shall be said in that day lo this is our God we have waited for him and he will save us this is the Lord we have waited for him we will be glad and rejoyce in his salvation We that know Blessings more by the want than the worth of them in waiting we are acquainted with the difficulties and inconveniencies that attend the want of things and so are more fitted to prize them then ever we should have been if we had not so long waited 2. It is more thankfully Improved this follows upon the former and may be further made good because when we know the difficulty of getting a Blessing we will not easily part with it as they that get an estate are usually more careful how they spend it than they that are born to one therefore God holdeth his People long at prayer to prepare and season their hearts that when they have it they may know better how to imploy it for his glory and his own good Questionless Hannah would never have devoted her Child to God had she not continued so long without him and prayed for him with such bitterness of Heart but that wrought on her 1 Sam. 1. 11. And she vowed a vow and said O Lord of Hosts if thou wilt indeed look on the affliction of thine handmaid and remember me and not forget thine handmaid but wilt give unto thine handmaid a man-child then I will give him unto the Lord all the dayes of his life and no razor shall come upon his head Compare this with the 27 28 verses For this Child I prayed and the Lord hath given me my petition which I asked of him therefore also I have lent him to the Lord as long as he liveth he shall be lent unto the Lord. The same effect you may observe in any spiritual Comfort you obtain for your Souls or any temporal Mercy or Comfort of the present Life which you get by Prayer if God had answered you at first it had been reckoned among the ordinary effects of his Goodness and so pass't by but what is won by Prayer is usually worn with Thankfulness you would not have been so sensible of the hand of Providence the graciousness of the Answer or your obligation to God or indeed that it had been an answer of Prayer at all III. Things often and earnestly asked of God come with the greater fulness of Blessing when they come and so as one saith God payeth them Use for forbearance the Mercy is the more ample and so every Prayer hath its reward Christ denied the woman of Canaan long but at length yieldeth up himself to her importunity Mar. 15. 26. O Woman great is thy Faith be it unto thee as thou wilt She lost nothing by the delay Hannah was long without a Child but at length the Child proved the more eminent she gets both a Child and a Prophet too Let God alone and do you continue praying and he will recompence you abundantly for all his delay Peter was in Prison and the Church made prayers without ceasing Acts 12. 5. and God doth not only bring him out but bring him out with a Miracle so that they were astonished verse 16. God delayed for a while and seemed to refuse their Prayers but when Herod was just about to bring him forth to Execution God brought him forth to Deliverance Every Prayer is upon the file and contributeth to make the Mercy the more compleat it remaineth day and night before the Lord 1 Kings 8. 59. And let these my words wherewith I have made supplication before the Lord be nigh unto the Lord our God day and night as a memorial Acts. 10. 4. Thy prayers and thine alms are come up for a memorial before God IV. It argueth an ill spirit when we will not continue praying though we have not presently that which we pray for To be sure 1. There is dis-obedience in it for it is contrary to Gods Injunctions Luk. 18. 1. Men ought always to pray and not to faint We ought not to surcease our suits so Eph. 6. 18. Praying always and with all perseverance alwayes relateth to the constant exercise of this Duty upon all occasions with all perseverance to particular suits we put up to God Now our Duty must not be omitted whatever the discouragements be as Moses was to hold up his hands till the going down of the Sun so are we to continue our suits and press hard for an Answer till God give us the thing we pray for 2. There is weakness of Faith to yield to the Temptation and to go off upon every repulse yea sometimes too too plain Unbelief and Atheisme as if there were no Mercy to be expected from God or no good to be obtained by spiritual means Faith is to believe what we see not the Woman of Canaan cometh to Christ at first she gets not a word from him and afterwards his speech is more discouraging then his silence she is put out of the compass of his Commission I am not sent but to the lost sheep of the house of Israel but still she is importunate afterwards a rough Answer it is not meet to take the Childrens bread and cast it unto dogs she turneth his Rebuke into an Encouragement then O woman great is thy Faith Mat. 15. 26. Many times we pray for Blessings and the Oracle is dumb and silent though God love the Supplicant yet he will not seem to take notice of his desires yea the more they pray the more they may go away with a sense of their unworthiness and revived Guilt yet the work of Faith is to make an Answer out of Gods silence a gracious Answer out of his Rebukes and to increase our importunity the more 3. Want of Love to God or coldness of Love it is the property of Love to adhere to God though we be not feasted with felt Comforts and present Benefits Yea though he appear an enemy for so will God try the Affection and Deportment of his Children Isa. 26. 8. Yea in the way of thy Iudgments have we waited for thee the desire of our Souls is to thee and to the remembrance of thy Name Iob 13. 15. Though he slay me yet will I trust in him Not only when our Affections are bribed a Child of God should Love God for his
Quickning David ever and anon reneweth his request and he is loth to be denied and therefore before he saith Quicken me he saith Hear my Voice Doctrine II. The main Argument which Gods Children have to plead in Prayer is his own favour and Loving-kindness That 's David ' s Argument in the Text Hear my voice according to thy loving-kindness Doctrine III. The Mercy and Loving-kindness of God manifested and impledged in the Promises of the Gospel doth notably incourage us to ask help from him For David doth not only say according to thy Loving-kindness but according to thy Judgment For the first Point One Blessing which the Children of God do see a need often and earnestly to ask of God is Quickening Here I shall inquire 1. What is Quickening 2. Give you some Reasons why the Children of God do see a need so often and earnestly to ask it of God I. What is Quickening 1. By Quickening some understand restitution to Happiness for a Calamitous man is as one dead and buried under deep and heavy Troubles and their recovery is a life from the Dead or a reviving from the Grave so Quickning seemeth to be taken Psal. 71. 20. Thou which hast shewed me great and sore Troubles shalt quicken me again and bring me up from the depths of the Earth 2. Othersunderstand by Quickning the renewing and increasing in him the Vigour of his Spiritual Life That he beggeth that God would revive increase and preserve that Life which he had already given that it might be perfected and consummated in Glory That he might be ever ready to bring forth the habits of Grace into Acts. The Use which we should make of it is to press you 1. To be sensible of the temper of your Hearts and see whether you want Quickning yea or no The feeling of spiritual deadness argueth some life and sense yet left You have attained to so much of life and do retain it in such a measure as to be able to bemoan your selves to God Most observe their bodies but very few their souls if their Bodies be ill at ease or out of order they complain Men that go on in a Track of Customary Duties see no need of quickning therefore this humble sense is a good sign Matins and Vespers coldly run over never put us upon the feeling of indispositions but onely Duties done with some spirit and life As a Smith blows not the Bellows on cold iron or a dead Coal Who would seek quickning when not serious in the work They that go on in the cold wont of Duties never regard the frame of their Hearts 2. When you want quickning ask it of God He brought us into the state of Life at first and therefore every moment we must beg of him that he would quicken us that he would continue it and perfect his own work Cant. 1. 4. Draw me we will run after thee There is no running no preserving the Vitality of Grace without his renewed influence Psal. 22. 29. None can keep alive his own Soul Therefore when we find this deadness or decay of Life to whom should we go but to the fountain of Life to repair it no Creature doth subsist of itself or act of itself 3. Ask it earnestly David prefaceth a general Prayer before this request and saith hear my voice as loth to be denied Many ask it of Course rather use it as a mannerly form when they are entring upon holy Duties than a broken-hearted request See you desire it heartily Psal 119. 40. Behold I have longed after thy precepts quicken thou me in thy righteousness A mans heart is set upon it and will not sit down with the distemper as contented and satisfied with a dead frame of Heart quickning is for longing Souls that would fain do the work of God with a more perfect Heart 4. Expect this Grace in and through Jesus Christ who came down from Heaven for this end Ioh. 10. 10. I am come that they might have life and might have it more abundantly That was his end in coming into the World to procure life for his People and not only bare life but liveliness and comfort yea glory hereafter He died to purchase it for us Ioh. 6. 51. This is my flesh which I give for the life of the world His Incarnation and taking on him our Nature is the Channel and Conduit through which the quickning virtue that is in the Godhead is conveyed to us And his offering up himself in that nature by his Eternal Spirit doth purchase and merit the Application and Anâ—…unciation of this his quickning virtue to our souls and prepareth him to be fit meat for souls That same Flesh and Humane Nature of Christ that is offered up a Ransom to Justice is also the Bread of Life for souls to feed upon Souls are fed with Meditations upon his Death and Sufferings the Bread which he giveth by way of Application is his Flesh which he gave by way of Ransom every renewed act of Faith draweth an increase of Life from him 5. Consider how God worketh it in us The Father of Spirits loveth to work with his own tools These three agree in one The Spirit the Word and the renewed Heart The one is the Author the other the Instrument and the last the Object There is the Spirit acting and the Habit of Grace acted upon and the Word and Sacraments are the instruments and means For God will do it rationally and by a lively light God forceth not the nature of second causes against their own inclination 't is pleasing to him when we desire him to renew his work and to bring forth the actings of Grace out of his own seed and to blow with the wind the breath of his Spirit on the Gardens that the spices may flow out Cant. 4. 15. if one of these be wanting there can be no quickning Not the Spirit for he applyeth all and doth all in the Heart of Believers 't is from him that we have the new life of Grace and all the activity of it Gal. 5. 25. If we live in the spirit let us also walk in the spirit Then there must be a renewed Heart for God doth first infuse the principles of the new Life and gracious habits and power into the soul. Next he doth actuate those powers or stir them up to do what is good otherwise we do but blow to a dead Coal Then the Word and Sacraments come as Gods means which are fitted to work upon the New Creature These are full of spiritual Reason and suited to the sanctified understandings of Men and Women 6. Consider Gods loving-kindness how ready he is to grant this He will not deny the gift of the Holy Ghost to them that ask him Luk. 11. 13. 'T is an Argument not a Pari but a minore ad majus God is more able and willing to give than earthly Parents who are but half Fathers This is a spiritual and necessary Blessing
by Iudgment understand Wisdom and Prudence the Word will sometimes bear that sense Micah 3. 8. But truly I am full of power by the Spirit of the Lord and of Iudgment c. As we say a man of Judgment for an Understanding Person In this sense According to thy Iudgment will be As thou thinkest fit but surely Iudgment here is to be understood in the notion of his Covenant or the Rule according to which he judgeth of men for it is one of the Terms by which the word is expressed Iudgement is sometimes put for the Covenant of Works or his strict renumerative Justice David declineth it under this notion Psal. 143. 2. Enter not into Iudgment with thy servant O Lord. And this is called by the Apostle Iudgment without Mercy Iam. 2. 13. Sometimes for the Covenant of Grace and free promises of God or that merciful right which he hath established between him and his People wherein God acteth as an Absolving and Pardoning Judge Of this see verse 132. And of this the Prophet speaketh Isa. 1. 27. Zion shall be redeemed with Iudgment that is by his Mercy promised according to his Judgment David desireth to be Quickned From thence observe Doctrine III. That Gods Mercy and Loving-kindness manifested and impledged in the Promises of the Gospel doth notably incourage us to ask help from him You have heard what incouragment we have by the Loving-kindness of God Now what we have over and above that by his Iudgment I. Quickning and Enlivening Grace is promised in the new Covenant 1. In General From the general undertaking of the Covenant The Covenant of Grace differeth from all other Covenants in the World because every thing that is required therein is also promised and therefore 't is called The Promise Gal. 3. 18. because God hath promised both the Reward and the Condition Faith and Perseverance therein as well as Righteousness Pardon and Life The new Heart to bring us into the Covenant and the continual assistance of Grace to keep us in that Covenant And so it differs from the usual Covenants that pass between man and man Among men each Party undertaketh for and looketh after his own part of the Covenant but leaveth the other to look to his Duty and his part of the ingagement But here the Duties required of us are undertaken for by him that requireth them No man filleth his Neighbours hand with any thing to pay his Rent to him or enableth him to do what he hath covenanted to do But God filleth our hand with a stock yea more than a stock of Habitual Grace with Actual Influences to draw forth habits into Act and doth with strength so far enable us to perform every commanded Duty that in the performance thereof we may be accepted Ezek. 36. 26 27. God owneth there not onely the Principles of Acting but also the Excitement of these Principles yea the very Act it self He hath undertaken to infuse the Principle and stir up the Acts and Exercise of it I will cause you to walk in my Statutes So Ier. 32. 39 40. And I will give them one heart and one way that they may fear me for ever for the good of them and of their children after them and I will make an everlasting Covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart from me Besides Converting Grace superadded influences It differeth from the Covenant of Works that had more of a Law and less of a Promise there was a promise of Reward to the Obeyer but no promise of giving Obedience God indeed gave Adam a stock of Habitual Grace but no promise of Assisting Grace There Man was to keep the Covenant here in effect the Covenant keepeth us Ier. 32. 40. And indeed therein lyeth the exceeding graciousness of the Covenant of Grace that God undertaketh for both parties and worketh in his people all that is required for entring into and keeping this Covenant with him 2. In Particular This part of actual influence which is more especially called Quickning is promised in the Covenant of Grace for the Covenant concerneth mainly the Life of Grace the care of which he hath taken into his own hands not to lay it down till it be perfected in the life of Glory And therefore alloweth his Children to repair to him when their life is any way enfeebled or decayed So that besides that the general undertaking of his Covenant will warrant such a plea his particular promises of Preserving and Restoring our Life will embolden us to ask quickning For with respect to his Judgment or Covenant-ingagement God is called The God of our life Psal. 42. 8. And The strength of our life Psal. 27. 1. The care of life Bodily Spiritual and Everlasting lyeth upon him By vertue of the Covenant he hath undertaken to keep it feed it renew it in all the decays of it till we be possessed of the Life of Glory II. The Advantage we have from this Promise We have a double Argument not onely from Gods Mercy but his Truth Both which do assure us that God is not onely easie to be intreated but bound and tyed by his own free condescension His Loving-kindness sheweth that he may do it for us his Judgment that in some part he will do it He is not onely inclined but obliged which is a new ground of Hope His Promise in the New Covenant inferreth a debt of Favour though not of Justice when God hath bound himself by promise both his Mercy and Fidelity are concerned to do us good We have not onely the freeness of Gods love to incourage us but the certainty of his help ingaged in the Promise God inviteth men to him by his Grace and ingageth his Truth to do them good The Nature of God is one incouragement he is wonderful ready to do good but in his Covenant he hath established a right to Believers to seek his Mercy so that all is made more sure and comfortable to us Use. Is to encourage the People of God when they miss his help in the Spiritual Life to lay open their Case to God The thought of strict Justice striketh us dumb there is no claiming by that Covenant but the remembrance of this Merciful Right or Judgment should open our Mouthes in Prayer and loosen our Tongues in acquainting God with our case Lord I want that Life and Quickning which thy promises seem to speak of You may do it with the more confidence for these Reasons First Consider the Tenour of this Judgment or the Terms thereof The mildness of the Court in which you plead 't is not a Covenant of Justice but of Favour in it Grace taketh the Throne not Justice The Judge is Christ The Law according to which Judgment is given is the Gospel our Plea is Grace not Merit The Persons allowed to plead are penitent Sinners Yea they are not
proper to say are Just and Righteous than to say are Truth His Commandments are Just as the Rule of our Duty they are just as the Rule of God's Process but the word Commandment is not taken strictly for the mandatory part of the Word but it is put for the whole Covenant his Precepts invested with Promises and Threatnings the Commandments thus considered with the Promises and Threatnings annexed are true Yea mark the Emphasis of the Phrase Truth it self The Happiness promised to them that make Conscience of their Duty will be made good and so the Punishments on them that offend God will be inflicted Now the joyning of these two Clauses seemeth to speak thus much I know that thou art near me because thy Word is Truth God in his Providence seemeth to be absent sometimes from his People but upon the Assurance of his Word we must believe him near I say God seemeth to be far off from his People for who would think that the God of Peace and all Comfort should dwell with them that are broken in Spirit Isa. 57. 15. For thus saith the high and holy One that inhabiteth Eternity whose name is Holy I dwell in the high and holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones Or that the Author of all Felicity should be present with them that are harassed and exercised with such sharp Afflictions and hunted up and down in the World but because God hath promised it Isa. 43. 2. When thou passest through the waters I will be with thee and through the rivers they shall not overflow thee when thou walkest through the Fire thou shalt not be burnt neither shall the flame kindle upon thee We should be satisfied with it his Word is Truth whatever Sense and Reason saith to the contrary neither distance of place nor afflictedness of condition do hinder his nearness to us Quitting all other points I shall only insist on this one Doctrine That it is the Priviledge and Happiness of God's Children to have God near unto them upon all occasions My great business will be to explain what this nearness is and then you will soon find it to be the great Happiness and Priviledge of the Saints First What is this nearness Secondly How is it brought about First What is this nearness 1. God is not said to be nearer to them than others in regard of his Essence for so he is everywhere present nullibi inclusus nullibi exclusus so an Heathen described God to be a great Circle whose Centre is nowhere and Circumference everywhere and in the Prophet he telleth us Ier. 23. 23 24. Am I a God at hand saith the Lord and not a God afar off do not I fill Heaven and Earth can any hide him in secret places that I shall not see him saith the Lord He filleth all things with his Essential Presence he is in Earth in Heaven and under the Earth Psal. 139. 7 8. Whither shall I go from thy spirit and whither shall I flee from thy Presence if I ascend up into Heaven thou art there if I make my bed in Hell behold thou art there if I take the wings of the morning and dwell in the uttermost parts of the Sea even there shall thy hand lead me and thy right hand shall hold me God is here and there and everywhere the Heavens do not confine and inclose his Being nor the Tumults of the Earth exclude it in this sense God is alike near to all things they that cannot endure the presence and thought of God where will they go from him They may run away from God as a Friend but they cannot escape him as an Enemy te non amittit nisi qui dimiâ—…t qui te dimittit quo fugit nisi a te placato ad te iratum Men may shut God out of their hearts and yet he is there do what they can and will be found there one day in the dreadful Effects of his Anger 2. Not in regard of his general Providence and common Sustentation for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is not far from every one of us for in him we live and move and have our being Acts 17. 27 28. This general Presence and providential sustentation is vouchsafed to all his Creatures without which they could not subsist nor move nor act so all things are inclosed under the hand of his Power and are still under his disposing 3. It is meant of his friendly and gracious Presence and those eminent and gracious effects of his Power and Goodness which he is pleased to afford his People So God is sometimes said to be nigh unto his People and they are said to be a People near unto him the Lord is said to be near unto them Psal. 34. 18. The Lord is nigh unto them that are of a broken heart And again Psal. 145. 18. The Lord is nigh unto all them that call upon him and to all that call upon him in truth Deut. 4. 7. What Nation is so great who hath God so nigh unto them as the Lord our God is in all things that we call upon him for The Lord is said to be nigh because he is always ready to hear their Prayers and to direct them in their doubts comfort them in their sorrows defend and protect them in all their dangers and deliver them in all their Troubles On the other side they are said to be a People near unto God Psal. 148. 14. He also exalteth the horn of his people the praise of all his Saints even of the Children of Israel a people near unto him Because they are the special Objects of his Mercy and Favour and as to the actual intercourse that passeth between God and them God is said to draw nigh to them as they are said to draw nigh to God Iam. 4. 8. Draw nigh to God and he will draw nigh to you and so drawing nigh to us on God's part signifieth his Grace and Blessing and drawing nigh on our part our Duty Love Fear Delight and Reverence of God Well then it is meant of his friendly gracious Presence vouchsafed to his People 4. This nearness may be understood of his visible Presence in his Ordinances or of that spiritual inwardness and saving Union and Communion that is between God and his converted People or those that are brought home to him by Christ and are the members of his Mystical Body In some sense it is the Priviledge of the Visible Church to have God near them because they have the signs of his Presence among them as in the former place Deut. 4. 7. What nation hath God so nigh unto them It was the common priviledge of the Nation in comparison of the Pagans about them who were a People afar off and strangers to the Covenants of Promise So Ier. 14. 9. Thou O Lord God art in the midst of
check our fears when trouble is near God is also near to counterwork our Enemies and support his People Zech. 3. 1 2. And he shewed me Ioshua the high priest standing before the Angel of the Lord and Satan standing at his right hand to resist him And the Lord said unto Satan the Lord rebuke thee O Satan even the Lord that hath chosen Ierusalem rebuke thee is not this a brand pluckt out of the fire Where there is Satan to resist there is an Angel to rebuke as extremities draw nigh God draweth nigh When Laban with great fury followed after Iacob God followed after Laban and stepped between them and commanded Laban not to hurt him When Paul was like to be torn in pieces in an uproar God runneth speedily to his help 2 Cor. 1. 9 10. But we had the sentence of death in our selves that we should not trust in our selves but in God which raiseth the Dead who delivered us from so great a death and doth deliver in whom we trust that he will yet deliver us When Danger cometh to be Danger indeed you will find him a present help Use. 2. To quicken us and encourage us actually to draw nigh to God with the more Confidence that is let us address our selves to converse with him in his Ordinances for his Favour Mercy and Blessing that we may not stand afar off but come boldly To this end Consider whither we come by whom we come in what manner we must come or draw nigh to him 1. To whom we draw near to God as reconciled in Christ. If God were inaccessible it were another matter but divine Justice being satisfied in Christ we come to a Throne of Grace Heb. 4. 16. Let us come boldly unto the throne of grace that we may obtain mercy and find grace to help in time of need Gods Throne is a Throne of Justice Grace Glory To the Throne of strict Justice no sinful man can approach to the Throne of Grace every penitent sinner may have access to the Throne of Glory no mortal Man can come in his whole Person his heart may be there so it is said Heb. 10. 19. Having therefore Brethren boldness to enter into the holiest by the blood of Iesus as Petitioners are admitted to the Prince in the Presence Chamber the way to the Throne of Glory lyeth by the Throne of Grace we pass by one unto the other In short Christ stood before the Throne of Justice when he suffered for our sins Penitent sinners stand before the Throne of Grace when they worship him in Faith after the Resurrection we shall ever stand before the Throne of Glory and ever abide in his Presence Our business now is with the Throne of Grace to give answer and dispatch our suites There is a threefold Throne of Grace the Typical which was the Mercy-seat Psal. 80. 1. Thou that dwellest between the Cherubims shine forth the Real which is Christ Being justified freely by his grace through the Redemption that is in Christ Iesus the Commemorative which is the Lords Supper where is a representation of Wisdom and Obsignation of the Grace of Christ in the New Testament This Throne of Grace is set up every where in the Church it standeth in the midst of God's People as the Tabernacle did in the midst of Israel For God is always in all places nigh unto such as call upon him in Truth Ioh. 4. 23. The hour is coming and now is when the true worshippers shall worship the Father in spirit and in truth for the Father seeketh such to worship him Access to God may be had every where therefore let us come 2. By whom we come by Jesus Christ Eph. 3. 12. In whom we have boldness and access with confidence by the faith of him upon the account of his Merit and Intercession We should come without fear or doubt to him de facto as if his blood were running afresh 3. How we come with a true heart Heb. 10. 22. Let us draw near with a true heart in full assurance of faith having an heart sprinkled from an evil Conscience and our bodies washed with pure water SERMON CLXX PSALM CXIX VER 152. Concerning thy Testimonies I have known of old that thou hast founded them for ever IN this Verse is a further Illustration of the last Clause of the former he had said there thy Commandments are ipsissima veritas now he amplyfieth that saying from Gods Ordination and Appointment Concerning thy testimonies I have known of old that thou hast founded them for ever The Prophet ends this Octonary and Paragraph with some triumph of Faith and after all his Conflicts and Requests to God goeth away with this Assurance that Gods word should be infallibly accomplished as being upon his own experience of unchangeable and unerring certainty Two things you may observe in the Words First The constant and eternal Verity of Gods Testimonies Thou hast founded them for ever Secondly Davids Attestation to it I have known of old that it is so What the Word of God is in itself and then what is the Opinion of the Believer concerning it 1. What the Scriptures are in themselves 1. For their Nature they are Gods Testimonies or the significations of his Will 2. For their Stability they are Founded there is a great Emphasis in that word and that by God thou hast founded them 3. For their Duration and everlasting Use in that word for ever of an Eternal Use and Comfort II. Davids Attestation or Perswasion of this I have known of old I here observe 1. His Perswasion 2. The date and standing of his Perswasion it was ancient I have known of old 1. His Perswasion I have known there is a twofold Knowledge the Knowledge of Faith and the Knowledge of Sense both agree with the words 1. The Knowledge of Faith I know that my Redeemer lives that is I believe it what we read concerning thy Testimonies other Translations read by thy Testimonies I have known by thy Testimonies the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have been perswaded of this by thy Spirit out of the word it self 2. The Knowledge of Sense and Experience I my self have known by sundry Experiences heretofore which I shall never forget 2. The Date and Ancientness of this Perswasion of old it was not a late Perswasion or a thing that he was now to learn he always knew it since he knew any thing of God that God had owned his Word as the constant Rule of his proceedings with Creatures in that God had so often made good his Word to him not only by present and late but old and ancient Experiences Well then Davids perswasion of the Truth and Unchangeableness of the Word was not a sudden humour or a present fit or a perswasion of a few days standing but he was confirmed in it by long Experience one or two Experiences had been no Tryal of the Truth of the Word they might seem but a good hit
will be their own men and walk by their own Will have no Title to the Priviledges that accrue by the Marriage such licentious Spirits are at liberty but to their own wo they have a liberty to go to Hell and undo their own souls It was the Wisdom of God to bind us to displeasing duties by the proposal of Comfortable priviledges every man would desire to be saved and to be happy for evermore but corrupt nature is against Holiness now without Holiness there is no Happiness The conditional Promise doth more bind and draw the heart to it when we lay hold of it by yielding to perform the Condition required then may we groundedly expect the priviledge promised We would have Salvation but we cannot unless we submit to Gods terms for Christ came not to gratifie our selfish desires but to subdue us to God we would have sin pardoned we would be freed from the Curse of the Law and the flames of Hell but this can never be while we walk in our own ways and are averss to Holiness of Heart and Life for God would ever sweeten Duties by Felicities 2. Because of the prefect contrariety between the Temper of Wicked Men and this Salvation so that they are wholly uncapable of it 1. They care not for God who is the Author of this Salvation he is not in all their Thoughts Words and Wayes Psal. 10. 1. The wicked through the pride of his countenance will not seek after God God is not in all his thoughts They are far from him though he be not far from every one of them he is within them and round about them in the effects of his Power and Goodness but they never think of him nor take care to serve and please him that is the Reason in the Text they seek not thy Statutes If they seem to draw nigh to him at any time in some cold and customary Duties they do but draw nigh to him with their Lips but their hearts are far from him Isa. 29. 13. This people draw near to me with their mouth and with their lips do honour me but have removed their heart far from me and their fear toward me is taught by the precepts of men Or as it is in another Prophet Ier. 12. 2. Thou art near in their mouth but far from their reins They profess to honour God with a little outward and bodily service but have no Love and Affection at all to him 2. They slight Christ who is the procurer of this Salvation however they could like him as their Saviour they like him not as their Guide and Governour So he complaineth Psal. 81. 11. My people would not hearken to my voice and Israel would noâ—…e of me And Luk. 19. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His citizens hated him and sent a messenger after him saying we will not have this man to reign over us Men cannot endure his Bonds and Yokes Psal. 2. 3. Let us break his bands asunder and cast away his cords from us that they should deny themselves their own Wisdom and Will and wholly give up themselves to the Conduct and Will of Christ. It is his spiritual Kingdom that is most contrary to our Carnal Affections for if there were no King in Israel then every man might do what is best in his own eyes They would not be crossed in their Licentiousness of Life and therefore when Christ bringeth his Bonds and Cords with him they set him at nought 3. They despise the Word in which we have the offer of this Salvation and Counsel and Direction given us how to obtain it There God calleth upon us to be saved 1 Tim. 2. 4. He will have all men to be saved and to come unto the knowledge of the Truth but most slight his Voice and thereby put all hope far away from themselves See Acts 16. 26. compared with the 48 verse in the 26 verse To you is the word of this salvation sent Mark first he calleth the Gospel the word of salvation because there we have the way and means set forth how it was procured for us there we have Counsel given us what we must do on our parts that we may be interessed in it there also we have the Promise and Assurance on Gods part that so doing we shall obtain it Mark again he saith this word of Salvation was sent to them he doth not say brought but sent The preaching of the Gospel is governed by Gods special Providence When Salvation is offered according to his Mind and in his Name we must look upon it as a Message from Heaven directed to us for our good not by the Charity or good Will of Men but the Grace of God Now if you despise this what will be the Issue see Verse 46. Since ye put away the Word of God from you and judge your selves unworthy of everlasting life that is by this Obstinacy and Perverseness you become uncapable of receiving benefit by it That Phrase ye judge your selves is very notable there is a judging our selves unworthy that maketh way for the applying of the Gospel unto us rather than taking it from us as the Publican judged himself and went home justified but an humble self-judging is not meant here but an Obstinate Contemptuous refusal of Eternal Life All Unconverted men are unworthy of Eternal Life but they that refuse Grace offered judge themselves unworthy of Eternal Life put it out of all question clear God if he thus judge them by their Fact declare their Condemnation just 4. They refuse the beginnings of this Salvation and foregoing Pledges which God vouchsafeth in this World by way of taste and earnest Grace is the beginning and pledge of Glory to be turned from Sin is a great part of our Salvation Mar. 1. 21. He shall save his people from their sins It is not only salvation when freed from Misery but salvation when freed from Sin not only from evil after Sin Hell and Punishment but from the evil of Sin from a proud lazy self-loving Heart He hath saved us by the washing of water Tit. 3. 5. When the power of Sin is broken and the life of Grace is begun in the Soul then do we begin to be saved the Spirit of holiness is the Earnest of our Inheritance and an Earnest is part of the sum Eph. 1. 13 14. In whom ye also trusted after that ye heard the word of truth the Gospel of our salvation in whom also after that ye believed ye were sealed with the holy spirit of promise which is the earnest of our Inheritance until the redemption of the purchased possession to the praise of his glory Therefore holiness is a part of Eternal Salvation now without this we cannot have the other part They that slight holiness shall never see God 5. They despise the Salvation it self rightly understood partly because they only value it under a fleshly Notion as a state of Happiness and Ease not as a state of immaculate
God 3. We shall never have such great and large thoughts of Gods tender mercy as when they arise from our own Experience and particular Observation to know God by hear-say will not work upon you as when we have seen him our selves as they said unto the Woman Iohn 4. 42. Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the world We do not speak or think of God with any Sense and Life Affection and Admiration till we have studied his Nature and observed his Wayes otherwise we speak by Rote when we praise him for his mercies and 't is but an empty Complement Psal. 103. 1 2 3. Bless the Lord O my Soul and all that is within me bless his holy name Bless the Lord O my Soul and forget not all his benefits whoforgiveth all thy iniquities and healeth all thy diseases c. 4. Then will our own Experience inform us of the greatness and tenderness of mercy when we are sensible of our sins and miseries when a man seeth his Sins great his Dangers great then he will see Gods mercies towards him great also Psal. 86. 13. For great is thy mercy towards me for thou hast delivered my soul from the lowest hell We do not know the greatness of the Pardon but by the greatness of the Debt nor the greatness of our Protection and Deliverance but by the greatness of the Danger God continueth trouble upon his People that they may be sensible of the sweetness of the mercy and his help in their Deliverance Rom. 5. 8. But herein God commended his love to us that while we were yet sinners Christ dyed for us 5. When our sense of sins and miseries hath most recommended mercy to us we should magnifie it both with respect to Supplication and Gratulation 1. With respect to Supplication when we are under Fears and Discouragements we should oppose and set these great and tender mercies in the Balance against our doubts and fears Our Sins are many our Troubles great yet let us not be discouraged from Praying and making our supplication to God for God will pardon a penitent People and help a sensible Supplicant The more sensible of our misery the fitter Objects for mercy What is it that troubleth us fear of not speeding with God in Prayer you hear how soon he Relenteth when you Relent and lye at his feet for to what use doth pardoning mercy serve but to incourage broken-hearted sinners We have heard that the Kings of Israel are merciful Kings Benhadad having lost the day and in great fear of losing his life with his Kingdom his Friends comforted him with the Fame they had heard of Israels Kings 1 Kings 20. 31. We know most certainly 't is hard to raise up truly poor down-lost sinners how presumptuous soever they have been before God would have these by all means to be incouraged So that though you have many Objections from your unworthiness the multitude and greatness of your sins or is it the power of men and difficulty of our deliverance Gods mercy is beyond the proportion of their Cruelty The more violent and ungodly our Oppressors are the more hope of Gods pity towards us Psal. 86. 14 15. O God the proud are risen against me and the assemblies of violent men have sought after my soul and have not set thee before them but thou O Lord art a God full of compassion and gracious long-suffering and plenteous in mercy and truth 2. Let us magnifie it as to Gratulation Gen. 32. 10. I am not worthy of all the mercy c. Less than the least of all thy mercies Let us consider our unworthiness that God may have all the Glory Use. II. Is to press us to be Merciful we should be like God let us put on Bowels of mercy Col. 3. 12. Put on therefore as the elect of God holy and beloved bowels of mercies kindness humbleness of mind meekness long-suffering Luke 6. 36. Be ye therefore merciful as your heavenly father also is merciful SERMON CLXXV PSALM CXIX VER 161. Princes have persecuted me without a cause but my heart standeth in awe of thy Word IN this Verse we have First Davids Temptation Secondly The Godly Frame of his Spirit First In Davids Temptation take notice of 1. The Nature of it 't was a Persecution 2. The Instruments of it Saul and the Chief men about him Princes 3. The Malice and Groundlesness of it without a Cause Secondly The Godly Frame of his Heart but my heart c. And there we have 1. The Seat of his Affection my heart 2. The Kind of the Affection standeth in awe 3. The Object of it the Word of God First With Davids Temptation I will not meddle any further than an Introduction or the necessity of an Exposition enforceth me a little to reflect upon And 1. From the Nature of it Persecution is one of the ordinary Trials of Gods Children As God Chasteneth them because they are no better Isa. 27. 9. so the World Persecuteth them because they are so good Iohn 15. 19. This ever hath been and ever will be the Lot of Gods Children while there are two seeds in the World Gen. 3. 15. And I will put enmity between thee and the woman and between thy seed and her seed And the Apostle saith Gal. 4. 29. But as then he that was born after the flesh â—…uted him that was born after the spirit so 't is now The first place speaketh of the Antipathy between the Church and it 's open Opposites the second was in Abrahams Family and 't is brought to Comfort the true Members of the Christian Church against those Persecutions which they sustained from the false Apostles and such as adhered to the Iewish Synagogue Isaac was begotten by the Power of Gods Spirit according to the Tenour of the Promise Ishmael by the ordinary strength of Nature a Figure of the Regenerate and Unregenerate Iohn 1. 13. Persecution is a thing common to the Church in all Ages then and now therefore as they grow worse let us grow better and let us be content to take the ordinary way by the Cross to come to the Crown 2. The Instruments of his Trouble were Saul and his Chief men about him The man of God had said Many are my Persecutors Verse 157. now he sheweth they were not mean ones and of the inferiour sort but such as by their Power were able to crush him such as by their place should be a Refuge to him I observe the Trial is the sorer when our trouble cometh not only from the basest of the People but from the Rulers themselves No doubt a great part of the People followed Saul in his persecuting of David yet the Nobles most troubled him In the Primitive times lapidibus nos invadit inimicum vulgus the base Rif-raffe were most ready to stone the Christians but this was meer Brutish Rage a
This is not the fruit of slavish Fear but holy Love 't is not afraid of the Word but delighteth in it as it discovereth the Mind of God to us as in the next Verse 162. This is called by a proper name Reverence or Godly Fear when we consider whose Word it is Gods who is our God and hath right to command what he pleaseth to whose Will and Word we have already yielded Obedience and devoted our selves to walk worthy of him in all well-pleasing who can find us out in all our failings as knowing our very thoughts afar off Psalm 139. 2. and having all our wayes before him and being one who will not forgive our wilful Transgressions Ioshua 24. 19. He is an holy and jealous God he will not forgive your transgressions and your sins that would Impenitently continue in them and so we receive the Word with that trembling of Heart which God so much respects III. The Object thy Word that is the whole Word of God the Precept with its double Sanction the Threatning and the Promise the Precept is the Rule of our Duty the Sanction of Gods proceeding we are to stand in Awe not only of the Threatning but the Precept it self for Love to God hath a great influence in producing this Awe of the Word 'T is in Angels and Heavenly Creatures whose happiness is absolutely secured to them Iude 4. The great ground of it is Gods Authority And that is seen in the Precept as much as in the Sanction Gods Will is the reason of our Duty and his Will declared in his Word is the Rule of it and the Saints obey intuita voluntatis a bare sight of his though no inconvenience should follow of it 1 Thes. 4. 3. For this is the will of God 1 Thes. 5. 18. For this is the will of God concerning you in Iesus Christ. 1 Pet. 2. 15. For so is the will of God c. But yet I would not exclude the Sanction no not the sad part of it neither the Threatning nor the Promise because I dare not contradict any of the Holy-Ghosts methods nor exclude his Argument from having an influence upon our Obedience as he telleth us of Moses who had an eye to the recompence of reward Heb. 11. 26. So of Iob who was tender of doing any thing contrary to the Will of God because Destruction from God was a Terrour to him Iob. 31. 23. To be afraid of Gods Judgments in an holy manner is not Sin but a Grace a great point of our duty yet a matter of Faith to apprehend that destruction which God in his Word threatneth to sinners Unbelief of the Threatning had a great predominancy in the first sin Ye shall not surely die Gen. 3. 4. and still 't is a main Ingredient men Imbolden themselves to Rebellion because they look upon Gods wrath as a vain Scar-crow and that he doth only frighten us with a deceitful terrour and a flash of false fire but yet reflection upon the threatning must not be alone that breedeth Legalisme nor yet upon the Promises alone but a deep Awe and Reverence of Gods Authority must be the main thing that swayeth the Conscience A Christian should have no more to move or stop him than to know what God will have him do or not do That terrour that doth arise from a meer slavish Fear of God as a Judge and Avenger is not right but such an Awe as doth at once arise from looking upon God at once as a Wise Lawgiver a gracious Father and righteous Judge A Son a Child if he take liberty to break the Bonds of Duty shall smart for it though a Believer obeyeth and keepeth off from sin upon higher and nobler Terms then Wrath yet he maketh a good improvement of these Terrours also for godly Fear is influenced by Gods being a consuming fire Heb. 12. 29 30. Let us have grace whereby we may may serve God acceptably with reverence and godly fear for our God is a consuming fire Secondly We come to the Reasons why we should stand in Awe of the Word of God 1. From the Author of it 't is Gods Word not the Word of a weak man but of the Great and Mighty God his Authority is Supream his Power Infinite his Knowledge Exact his Truth Unquestionable his Holiness Immaculate his Justice Impartial the same Reasons which move us to Fear God do move us also to Reverence his Word and add this above all the rest that therein his Truth is Impawned to us and by it he obligeth himself to make good both his Threatnings and his Promises Three things I shall take notice of which sheweth Gods stamp and impress upon the Word 1. It s Authority in searching the heart Heb. 4. 12 13. The word of God is quick and powerful and sharper than any two-edged sword piercing even to the dividing asunder of soul and spirit joints and marrow and is a discerner of the thoughts and intents of the heart that is as a sharp sword doth pierce asunder between Joints and Marrow so doth the Word divide Soul and Spirit and is a discerner that is the Convictions of the Mind and the disposition and inclination of the Soul or sensual Appetite The Soul cleaveth to the sin when the Mind or Spirit disliketh it or plotteth pretences to hide it from himself or others even in those sins which lieth as hidden in the Mind as the marrow in the Bones secret Purposes fall under its judging Power as well as Practices accomplished And what Use must we make of this but that we stand in Awe of the Word avoiding what it forbiddeth and following what it commandeth Now to evidence this Property of the Word he urgeth the Omniscience of God whose Word it is Verse 13. Neither is there any creature that is not manifest in his sight for all things are naked and open to him with whom we have to do As the Sinners secret thoughts are under the sight of the All-seeing God so they are under the piercing Power of his Word for God joyneth with his Word and giveth it that discovering and piercing Vertue So the Apostle of the Word preached or explained it 1 Cor. 14. 24 25. He is convinced of all and judged of all and thus are the secrets of his heart made manifest and so falling down on his face he will worship God and report that God is in you of a truth The Word is the Rule God is the Judge and the Word being assisted by God God is there where the Word is and so doth ransack the Conscience and discover men to themselves in order to Judgment 2. It hath a mighty Power and Force because of the Spirit that goeth along with it Rom. 1. 16. 'T is the power of God to salvation 1 Cor. 1. 22. The Gospel is the power of God and the wisdom of God It 's powerful to Convince even there where it Converts not as Felix Trembled Acts 24. 'T is
powerful to Convert from one Religion to another from one state to another 1. From one Religion to another have any of the nations changed their gods Ier. 2. 11. there needs much ado to bring men from a false Religion wherein they have been brought up how vain and foolish soever it be yet this power the Word hath Though the Doctrine of a Crucified Christ were so distastful partly as now drawing men from their old Temples and Altars and Ceremonies wherein they were educated especially as incredible offering Life by one that died and partly as contrary to the carnal Gust as requiring Duties distastful to flesh and blood and ingaging in Troubles and Persecutions yet it prevailed 2. Converting men from a state of Nature to a state of Grace so that they are as it were born To bring men to hate what they naturally love and love what we naturally hate 't is hard to alter the nature of things Isa. 11. 6. To quicken the Dead to purifie the Unclean confirm the Weak to meeken the Proud and Passionate Oh who would not reverence such a Word such a Law and Doctrine as can do all this yet this and much more hath the Word done 3. It s Authority Eccl. 8. 3 4. Where the word of a King is there is power or Authority to back it how is it where God's is We reckon not of the words of a private Person though never so wise Eccl. 9. 14 15 16. The poor mans wisdom is despised and his words are not heard Where the command of a King cometh it cometh with Authority for he hath power to back it and to avenge himself on whosoever shall contradict it but wise counsel where there is no Authority to enforce it is little regarded but now with God is Soveraign Majesty and in his Word wherein Sentence is pronounced concerning every Person and Action according to which Judgment doth proceed and will be executed 2. Reason is taken from the matter of the Word 't is direction about our Everlasting concernments Deut. 32. 46 47. Set your hearts unto all the things which I command you this day for it is not a vain thing it is your life In a matter of Life and death a man cannot be too exact and nice yea in the obedience or disobedience of the Word Life or Death Eternal is concerned yea in every action morally considered the Word telleth you what is the Merit of it and what will be the Event or an evil or a good estate Man would fain know his destiny whether happy or miserable here you may know whether you shall live for ever with God Man in his Laws doth not Threaten or Promise beyond his Power his Power reacheth to mens outward Estate and no further and is only limited to the bounds of the present Life therefore the sanction of their Laws are never extended beyond the Promises or Threats of present and outward Good to give or take away mens Liberty Wealth Estate Life at most But God Threatneth everlasting Fire Matth. 25. 41. Promiseth an Inheritance Immortal 1 Pet. 1. 4. As God commandeth inward Holiness Righteousness Love so Eternal Rewards and Eternal Penalties things that concern us more nearly than Estates Liberties Peace yea our Lives themselves 3. Reason Because of the profit of standing in Awe of the Word 1. It fortifieth us and preserveth us in such Temptations as arise from the Fear of Man where there is a Reverence and Awfulness of Gods Word the greater Awe overcometh the less In such a Temptation a Man may miscarry two ways by Distrust of God and Disobedience to him The one is the Cause of the other Now that we may not distrust him 't is good to set Fear against Fear God against the Creature Ier. 1. 8. Be not afraid of their face for I am with thee to deliver thee saith the Lord. His powerful Protection should incourage us against their wrathful disposition Isa. 51. 12 13. Who art thou that thou shouldest be afraid of a man that shall die and the son of man that shall be as grass and forgettest the Lord thy Maker The Immortal and Almighty God is able to bear us out a due sense of the Power of the Almighty checketh the Fear of Men. Or by Disobedience we dishonour him certainly a gracious heart feareth more to offend God than to fall into any Temporal inconvenience Isa. 8. 12 13. Neither fear ye their fear nor be afraid but sanctifie the Lord of hosts himself and let him be your fear and dread 1 Pet. 3. 14 15. But if ye suffer for righteousness sake happy are ye and be not afraid of their terrour but sanctifie the Lord God in your hearts But let him be your Fear and your Dread Be afraid to offend so Holy a Majesty the Countenance of Princes is very awful unto Men but the Fear of Gods Wrath should overcome the fear of Mans Displeasure even of the Greatest Heb. 11. 27. He feared not the wrath of the king because he saw him that was invisible 2. It maketh a man sincere When a Man standeth in Awe of the Word he obeyeth in Presence and Absence Phil. 2. 12. and avoideth secret as well as open Sins Gen. 39. 9. Sins of Thought as well as in Deed. Heart-sins which the Laws of Men cannot take hold of but the Fear of God is in stead of all Laws 2 Cor. 1. 12. Conscience is to them more than shame of men Something without keepeth back wickedmen but something within the Godly Abners question was not good how shall I hold up my face to thy brother Ioah 2 Sam. 2. 22. he should have said how shall I hold up my face to the Lord thy God Though an upright man might do wickedly uncontrouled of man and no body seeth him or punisheth him yet Reverence of God and his Word restraineth him 3. It maketh a man punctual and exact when afraid to do any thing contrary to Gods revealed Will 't is Universal and 't is Powerful 'T is Universal the Soul that maketh Conscience of the Word is more thorough in Obedience there will be failings but for the main his Heart is sound with God and lesser failings are retracted by Repentance Psal. 141. 1 2. And Powerful stand in Awe and sin not Psal. 4. 4. this will cause us to stop in an evil Course on the remembrance of our Duty as Davids Heart smote him when he cut off the Lap of Sauls Garment Some think the Text then verified my heart standeth in Awe of thy Word a Commandment was in his way Use. I. Is to shew us what frame of Spirit they are under who despise the Word 1. All do so who Deliberately and Voluntarily prefer their own Will before the Will of God 2 Sam. 12. 9. Wherefore hast thou sinned in despising the commandment They obeyed their own inclination whatever the Word saith to the contrary Despising the commandment is the root of all Sin as Formality of wilful
in rugged ways though we oftentimes stumble yet if our soul be with him we may have comfort Use. I. This is for the Conviction of divers Persons that they do no more serve God in their Souls do not keep his Testimonies 1. There are some that neither serve God with body or soul as all loose Persons who do not so much as make a shew of his service they are all for their brutish Pleasures their souls to hunt them out and their bodies to pursue and follow them Their Souls is a cage of unclean Birds and a stye of all filthiness and their Bodies only a strainer for Meats and Drinks to pass thorough or a Channel for Lust to run in so that they have nothing at all to spare for God The Soul is an ill guide suggesting all manner of evil and the body a ready instrument to accomplish it These are those that yield up their Members to Uncleanness and to iniquity unto iniquity Rom. 6. 19. Oh! time will come when God will tear them in pieces and rend the guilty Soul from the imbraces of the unwilling body A sad time 't will be for these the Soul will curse the Body as an ill Instrument the Body the Soul as a corrupt Guide and curse the day of their first union when they cannot expect but to meet again in flames 2. Some that give their Bodies to God but withhold their Souls from him How may this be done Answ. 1. Generally When Men content themselves with a naked Profession of Christianity and some external Conformity thereunto 'T is a stupid Religion that consists in outward Actions Iudas was externally a Disciple but Satan entred into his heart Luk. 22. 3. Ananias joyned himself to the People of God but Satan filled his heart Acts 5. 3. Simon Magus was Baptized but his heart was not right with God Acts 8. 22. Many Men may not only make Profession but perform many good Actions Be as to external conformity blameless yet till their hearts are subdued to God they should not be satisfied with their Condition Though you pray with the Pharisee Luk. 18. Pay thy Vowes with the Harlot Prov. 7. Offer Sacrifice with Cain Fast with Iezabel sell thine Inheritance to give to the Poor with Ananias and Saphira 't is all in vain without the heart Many Hypocrites are all Ear to Hear all Tongue to Talk all Face to Appear but not an Heart to Obey Something must be done for Religion for Fashion sake and shame of the World yea though thou dost not dissemble do many things yet if your hearts be not renewed and changed all is nothing you do not keep the Testimonies of the Lord with your Souls 2. And more Particularly When Men make conscience of Ceremonies and outsides rather then sincere Obedience As the Pharisees Matth. 23. 25 26. They make clean the outside of the cup and platter but within are full of extortion and excess Pretend great purity in eating their Meat but care not with how great Iniquity they purchase it Papists think they have done enough if they mutter over a few idle Words without Spirit and Life the most part of their service 't is but that of the body without the soul they Worship in a strange Language not knowing what they do or say and nearer home draw nigh with their Lips when their Hearts is far from him Matth. 5. 8. These leave their Hearts at home the Devil findeth them other work that suffer their Hearts to straggle and to be like the Fools Eyes in the corners of the Earth when with their Bodies they are ingaged in serious and solemn Duties of Gods Worship Use. II. Is to press you to serve God with your hearts and souls as well as your bodies 1. This is the Character of true Worshippers Rom. 1. 9. My God whom I serve in the spirit And 2 Tim. 1. 3. God whom I serve with a pure conscience This was peculiar to Paul alone 't is the description of the spiritual Circumcision Phil. 3. 3. For we are the circumcision which worship God in the spirit and rejoyce in Christ Iesus and have no confidence in the flesh These are such as are true Worshippers 2. God will accept of no other for he looketh for the heart and knoweth whether we give it him yea or no Men care not for fawning and the obsequiousness of empty Courtships but look for reality if they could discern it 2 Kings 10. 15. Is thy heart right as my heart is with thy heart 't was Iehu's question to Ionadab the Son of Rechab Dost thou as really affect me as I do thee And Men do not look to the Matter of the Gift but the Mind of the Giver and will God think you who can infallibly Judge and will one day bring the hidden thoughts of the heart to Light 1 Cor. 4. 5. will he be put off with shows and empty formalities Well then see that your Souls be in it otherwise he will not accept of Rivers of Oyl and thousands of Rams All your Pomp and Cost upon outside services is lost But 't is not every soul that will keep Gods Testimonies when the People said all that the Lord hath spoken we will do it Deut. 5. 29. Oh that they had such an heart It must be such an heart for man is naturally averse from God sin sets up its Throne in the Heart and thence diffuseth its Venom into his Actions Gen. 6. 5. It must be 1. A Broken Heart 2. A Renewed Heart 3. An Heart purified by Faith 4. And Acted by Love 1. A Broken Heart it must be Psal. 51. 11. for before that all that we do is forced and superficial We are never serious till acquainted with brokenness of heart but serve God in a slight careless fashion That bruising is to cast into a new Mould 't is a preparative to the New Heart Wheat is not Bread till it be Grinded and a crack'd Vessel cannot be renewed till it be melted in the Furnace Nor we formed anew till we be first melted humbled and broken for sin 2. The Heart must be Renewed by Grace for 't is a Renewed Soul only that keepeth the Commandments Ezek. 36. 26. A new heart also will I give unto you and a new spirit will I put into you and then I will cause you to walk in my statutes and ye shall keep my Iudgments to do them The Hearts of the Sons of men are fully set in them to do evil till God change them and renew a right Spirit within them Prov. 10. 20. The heart of the wicked is nothing worth A vain sottish sensual careless heart will never do God any service there must be Life before there can be Action A supernatural Principle before there can be supernatural operation for all things act according to their form All that we do else is but like Adulterating Coin Guilding over Copper or Brass 3. An Heart purified by Faith Acts 15. 9. There are
of the Lord. By seeing him in the Word considering him as alwayes present with us the heart is Coloured and Dyed by the Object it often thinketh upon Oh! therefore be perswaded to set the Lord before you For Means 1. To see God aright we need Faith for God is Invisible and invisible things are only seen by Faith Heb. 11. 1. and the Instance is in Moses Verse 27. By faith he saw him that was invisible Many have an opinion that God knoweth all things but they have not a sound belief of it 't is what is owned by the Tongue rather than the heart Cold and dead opinions are easily taken up but a lifely Faith is Gods gift this is a sight not easily gotten 2. We must often revive this Thought for the oftner we think of it the more deeply it is impressed upon the Soul Psal. 9. 17. The wicked shall be turned into hell and all the nations that forget God 'T is not said that deny him but forget him On the other side there is a book of Remembrance for those that thought upon his Name Mal. 3. 16. God takes it kindly when our minds are set a work upon him and upon his Attributes We have every moment Life and Breath and all things from him he thinketh of us and therefore out of a necessary gratitude we should oftner think of God Nazianzen saith twice Naz. Orat. de cura Pauperum Orat. 10. and Orat. de Theol. Orat. 11. We should as often think of God as breathe for we cannot breathe without him and without his continual providential influence we fall into nothing as Sun-beams vanish when the Sun is gone Therefore the Apostle telleth the Ephesians they were in their natural Estate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2. 12. There are two sorts of Atheists they that deny God and they that wholy forget God The latter are more common and the latter sort are described Psal. 10. 4. God is not in all their thoughts Oh what is Misery is this that we have thoughts more than we can tell what to do with all and yet we will not afford God the least share in them He was a cruel man that would cast his provisions and superfluities into the street and deny them to the poor that should let his drink run into the Kennel rather than they should taste a drop of it Such are we to God we know not what to imploy our thoughts upon and yet we will not think of his Name We go musing of Vanity all the day long and be grinding of Chaffe rather than take in good Corn into the Mill. 3. There are certain Seasons when we are bound not only habitually but actually to think of God 1. In a time of Temptation when the flesh being inticed by profit or pleasure or feared by Fears tempts us to do any thing contrary to the Will of God Thus did Ioseph when he might have sinned securely and with advantage Gen. 39. 9. The thoughts of Gods Eye and Presence dashed the Temptation We forget him that seeth in secret and therefore take the liberty to indulge our Lusts can I consider that God looketh on and can do thus unworthily 't is a daring him to his face to go on with these thoughts therefore God seeth what I will now do 't is a seasonable relief to the Soul 2. We should actually revive this thought in Solemn Duties when we come to Act the part of Angels and to look God in the Face Surely God is greatly to be had in fear of all that are round about him it would prevent a great deal of Carelesness in Worship to remember who is the Party with whom we have to do who is speaking to us in the Word and to whom we speak in prayer Heb. 4. 13. All things are naked and open unto the eyes of him with whom we have to do He knoweth how we hear what Thoughts and Affections are stirring in our hearts Acts 10. 33. We are all here present before the Lord to hear all things that are commanded thee of God We come not hither to see and to be seen of men but to see God We are here before God as if God himself were speaking to us God is every where with us but we are not always every where with God but when we lift up our hearts and set him before our Eyes So in prayer when we speak to God we should think of him who is an eternal Being to whom belongeth Kingdom Power and Glory Prayer is called a coming to God we beg his Eyes be open Neh. 1. 6. to behold us as well as hear us Now what an awing Thought is this in Prayer that our Preparations Motions Affections Dispositions Aims are all naked and open to his Eyes 3. When God findeth us out in our secret sins by his Word Spirit and Providence or the Wrings and Pinches of our own Consciences by his Word 1 Cor. 14. 25. And thus are the secrets of his heart made manifest and so falling down upon his face will worship God and report that God is in you of a truth And Heb. 4. 12 13. For the word of God is quick and powerful and sharper then any two-edged sword pierceing even to the dividing asunder of soul and spirit and of the joints and marrow and is a discerner of the thoughts and intents of the heart Neither is there any Creature that is not manifest in his sight for all things are naked and open unto the eyes of him with whom we have to do So by his Spirit setting Conscience a-work Iob. 13. 26. Thou makest me possess the sins of my youth Old forgotten sins come to remembrance own God and his Omnisciency in the dispensation When God sets our sins in order before us as if a new Committed So Providence Gen. 42. 21. We are verily guilty concerning our brother c. Afflictions openeth the eyes 't is his Rack to extort Confessions from us 4. Consider upon what good reason God's knowing all things is built his Creation and Providence If he made all things and sustaineth all things surely he knoweth all things in particular for every wise Man knoweth what he doth A Father cannot forget how many Children he hath He that leadeth us by the hand wherever we go knoweth where and how we go Christ knew when vertue passed from him in a Crowd he said some-body toucheth me for I perceive that vertue is passed out from me Luk. 8. 45 46. Certainly God knoweth there is such a Creature as thou art such a Man or Woman of the World knoweth thy uprising and down-lying Psal. 139. 2. Thou understandest my thoughts afar off He knoweth whether we are Laughing Mourning or Praying He that will Judge thee knoweth thee or else he were an incompetent Judge 5. Humble thy self for walking so unanswerably it would trouble us to have our Thoughts Counsels Actions all we think and speak divulged and published All is naked and open to God
hearts towards spiritual and heavenly things Ioh. 6 45. They shall all be taught of God 1 Thes. 4. 10. Ye your selves are taught of God to love one another 1 Ioh. 2. 27. The anointing teacheth you all things As the Heathen Cato would have none to teach his Son but himself for he said that Instruction was such a benefit that he would not have his Son beholding to none for it but himself Oh 't is a blessed priviledge to be taught of God! to be made wise to Salvation and not only to get an ear to hear but an heart to understand and learn by hearing not only the power to Believe but the very Act of Faith itself Gods teaching is always effectual not only directive but perswasive inlightening the mind to know and inclining the Will and Affections to imbrace what we know he writeth the truth upon the heart and puts it into the mind Heb. 8. 10. He sufficiently propoundeth the Object and rectifieth the Faculty imprints the Truth upon the very Soul But how doth God teach in the very place where Christ speaketh of our being taught of God he presently addeth Ioh. 6. 46. Not that any man hath seen the Father Gods teaching doth not import that any man must see God and immediately Converse with him and talk with God and so be taught by him no God teacheth externally by his Word and internally by the Spirit but yet so powerfully and effectually that the Lesson is learned and deeply imprinted upon our Souls this teaching is often expressed by seeing now to a clear sight three things concur an Object conspicuous a perspicuous Medium and a well disposed Organ or clear Eye in Gods teaching there is all these The Object to be seen plainly in the Scriptures are the things of God not Fancies but Realities and by the light of the Spirit represented to us and the Eye of the Mind opened A blind man cannot see at mid-day nor the most clear-sighted at midnight when objects lye hidden under a vail of darkness the object must be revealed and brought nigh to us in a due light and God secretly openeth the eye of the Soul that we see heavenly things with Life and Affection The Author then sheweth the Mercy when God will not only teach us by Men but by his Spirit II. The Objects known the highest and most important matters in the World the gracious Soul is savingly acquainted with 't is more to have the knowledge of the profoundest Sciences then of some poor and low employment as Themistocles said to know a little of true Philosophy is more than to know how to play upon a fiddle But now to have the saving knowledge of God and of the life to come is more than to have the most admired Wisdom of the Flesh than all the Common Learning in the World and therefore how much are we bound to praise God if he will teach us his Statutes more than if we knew how to govern Kingdoms and Common-wealths and to do the greatest business upon Earth Two things do commend the object of this knowledge 1. It is conversant about the most high and excellent things 2. The most necessary and useful things 1. Things of so high a nature as to know God who is the cause of all things and Jesus Christ who is the restorer of all things and the Spirit who cherisheth and preserveth all things especially to know his heavenly operations and the nature and acting of his several Graces Ier. 9. 24. Let him that glorieth glory in this that he knoweth me saith the Lord. There is the excellency of a man to know God to conceive aright of his Nature Attributes and Works so as to Love Trust Reverence and Serve him Alas all other knowledge is a poor low thing to this God hath written a book to us of himself as Caesar wrote his own Commentaries and by Histories and Prophesies hath set forth himself to us to be the Creatures Creator Preserver Deliverer and Glorifier This is the Knowledge we should seek after common Craft teach us how to get bread but this book teacheth us how to get the Kingdom of heaven to get the bread of Life the meat that perisheth not Law preserveth the Estates and Testaments of Men but this the Testament of God the Charter of our eternal Inheritance Physick cureth the Diseases of the Body this afflicted Minds and distempered Hearts Natural Philosophy raiseth up men to the contemplation of Nature this of the Maker of all things and Author of Nature History the Rise and Ruine of Kingdoms States and Cities this the Creation and Consummation of the World Rhetorick to stir the Affection this to inkindle Divine Love Poetry moveth natural delight here Psalms that we may delight in God These are the only true and sublime things as Light is pleasant to the Eye so is Knowledge to the Mind but where have you the knowledge of such high things what are the mysteries of Nature to the mysteries of Godliness to know the Almighty living God and to behold his Wisdom Goodness and Power in all his Works surely this is a sweet and pleasant thing to a gracious soul but especially to know him in Christ to know the Mistery of the Incarnation Person Natures and Mediation of Christ. 1 Tim. 3. 16. Great is the mistery of Godliness This is a mistery without Controversie great to know the Law and Covenant of God Deut. 4. 6. This is your wisdom and understanding in the sight of the nations who shall hear these statutes And the sanctifying work of the Holy-Ghost by which we are wrought and prepared for everlasting Life 2. So necessary and useful to know the way of Salvation the Disease and Remedy of our Souls our Danger and the Cure our Work and our Wages the business of Life and our End what is to be believed and practiced what we are to enjoy and do these are the things which concern us all other knowledge is but curious and speculative and hath more of pleasure than of Profit To know our own Affairs our greatest and most necessary Affairs these are the things we should busie our selves about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One thing is necessary Luk. 10. 42. Other things we may well spare Now what is necessary but to know our Misery that we may prevent it our Remedy that we may look after it in time our Work and Business that we may perform it our End that we intend it and be incouraged by it What course we must take that we may be everlastingly happy Well then if God will shew us what is good Mich. 6. 8. and teach us what is good that we may know whither we are a going and which way we must go if he will give us Counsel in our reins to choose him for our portion Psal. 16. 5. We ought to bless his name So the 11th Verse Thou wilt shew me the path of Life though ignorant of other things we are
break from us that is unseemly Secondly We come to the Reason For all thy Commandments are Righteousness The Doctrine is Doctrine There is Righteousness nothing but Righteousness all Righteousness to be found in the Word of God 1. There is a perfect Uprightness in all Gods Promises They are sure Principles of Trust and Dependance upon God Psal. 18. 30. The word of the Lord is tried he is a buckler to all those that trust in him He is most Just and Faithful and his Promises without all deceit or possibility of failing and will certainly protect all those that rely and depend upon him 2. As to his Precepts nothing is approved in them or recommended to us but what is Holy Just and Good There is no Vertue which it Commendeth not no Duty which it Commandeth not no Vice which is not Condemned therein nor Sin which is not Forbidden I shall prove the Doctrine by three things I. By the sufficient Provision that is made for mans Duty in a Moral Consideration there are but three Beings God Neighbours and Self Pauls three Adverbs are suited to these Tit. 2. 12. Soberly Righteously Godly 1. For Self-Government or living Soberly in the present World nothing conduceth to that more than Gods Precepts the whole drift of his Word is to check Self-pleasing and Sense-pleasing and to condemn all excess of Meat Drink or Apparel left our Hearts be besotted and overcharged and by indulging Sensuality diverted from spiritual and heavenly things 2. For Carriage to our Neighbour What Religion provideth so amply as the Word of God doth against all fraud and Violence requireth us in all things to do as as we would be done by yea it not only inforceth Justice but Charity and to love our Neighbour as our selves and to account his welfare our own and rejoyce in his good and mourn for his evil as for our own 3. For the third Godliness God is no where represented and discovered so much as in his Word nor a way of Commerce between him and us any where else so clearly Established nor what kind of Worship we should give unto him both for Matter and Manner In short the Scripture is written to teach us how to love him and entertain Communion with him and to serve him in Holiness and Righteousness all our dayes and maketh our daily Converse with God in Holiness our great work and business II. It appeareth by the Connaturallity and Suitableness which they have to the best and holiest Psal. 119. 140. Thy word is very pure therefore thy servant loveth it 'T is written in our hearts as well as in Gods Book and there is some thing in the one akin to the other Heb. 8. 10. I will write my law in their hearts and minds On the contrary so far a man is depraved so far he hateth it Rom. 8. 7. yea the more he feareth it Ioh 3. 20 21. He that dothevil hateth the light neither cometh to the light lest his deeds should be reproved III. The Event sheweth it for the more the Word of God is preached the more is Righteousness spread in the World and men grow wiser and better Banish the Word of God or discourage the Preachers of it and there followeth nothing but Confusion of Manners and Corruption in Religion The Word then is the only means of Reforming the World and curing the Ungodliness and Unrighteousness of Men Where either the Word hath not been received as among the Pagans or where it hath been restrained as in Popery Scriptures locked up in an unknown Tongue or where neglected or sleepily urged as in Churches that have left their first Love there is a greater overflow of Wickedness Their Ignorance hath caused a great part of them to degenerate into a more sensual sottish sort of People Quest. But are not People very bad that have the Scriptures do not we our selves complain of a flood of Wickedness Answ. 1. Christianity must not be judged by the rabble of Nominal Litteral Christians no more than we will judge of the cleanness of a Street by the soulness of a Sink or Kennel or of the sound Grapes in the Bunch by the rotten ones or of the Fidelity of Subjects by the Rebellion of Traytors or the honesty and justice of a Nation by a crew of Thieves and Robbers nor of the Civility of a Nation by the Rusticity of Plowmen or Carters Those who are serious in their Religion are the best men and of the choicest and most excellent Spirits in the World the scandals and wickedness of others do not Impeach their Rule 2. The strictly Religious must not be judged by the Revellings of the Carnal who are their Enemies Ignorant and ungodly men will blast them 1 Pet. 4. 4 5. Wherein they think it strange that you run not with them to the same excess of riot speaking evil of you who shall give account to him that is ready to Iudge the quick and the dead 3. Neither is the State of Religion to be judged by the Complaints of Friends hating the least evil ashamed of mens unthankfulness Light maketh it odious as bad as we are 'T is worse where the Word is not Preached in a lively manner Use. I. Let us approve of those things which God hath bound us to believe and practice they being all suitable to the Nature of God and Man The first ground of Obedience is Consent and Approbation I consent to the law that it is good Rom. 7. 16. So to the Gospel 'T is a faithful saying worthy of all acceptation 1 Tim. 1. 15. II. Let us answer this Word let the of the Spirit fruit be in us all Righteousness Goodness and Truth The Stamp is answerable to the Seal this is the genuine result of the Doctrine we Profess SERM. CLXXXVI PSALM CXIX VER 173. Let thine hand help me for I have chosen thy Precepts THE two first Verses shew the drift of this Portion He begs two benefits Instruction and Deliverance His first Request for Instruction is enforced by a Promise of Praise Ver. 171. My lips shall utter praise when thou hast taught me thy Statutes In Ver. 172. Of Conferrence or holy Discourse whereby others may be edified My mouth shall speak of thy Word Now he comes to enforce the second Request for Deliverance by an Argument of his ready Obedience Let thy hand help me for I have chosen thy Precepts Observe here First The Petition Let thine hand help me Secondly The Argument or Reason to enforce it for I have chosen thy Precepts First For the Petition Let thy hand help me Hand is put for Power let thy Power Preserve me and Defend me and Help is sometimes put for Assistance and sometimes for Deliverance God may be said to help us when he doth assist us and support us in Troubles or when he doth deliver us from Troubles This latter acceptation suits with this place and it is equivalent with what he said before Ver. 170. Let my
sometimes wander out of the path in which we should perish if God did not reclaim us from our wandering Now it is his work to restore our souls that is to keep us from going on still in our By-paths therefore we may come and press it He is inclined to shew favour to those who confess their Errors and for the glory of his Grace and constant Love and sworn Covenant he will not be unmindful of us 3. He delights to guide us in our wanderings Luk. 15. 4 5. The good shepherd leaves the Ninety nine and seeks out the stray'd sheep upon the Hills and Mountains and brings it home upon his own shoulders rejoycing It 's a pleasing thing to Christ to be reducing strayed souls Ezek. 34. 4. He was angry with the under-shepherds and rebukes them because they discharged not their Duty the diseased have you not strengthned c. and he promiseth his own care ver 6. I will seek that which was lost 4. He will bear with our infirmities and if humbly sought to will take care of us We straggle sometimes out of weakness and out of Vanity of spirit and loose our selves through our own folly therefore Christ saith I will seek that which was lost Sometimes we are driven away by Wolves Christ will fetch us back again that we may not be meat for their mouth If sin be as a breach upon Conscience he will heal that wound and bind up the broken If we be weak ready to straggle he will confirm us and strengthen us more and more Having such a shepherd this should encourage us more to go to him V. Here 's Caution take heed not to run into infirmities as if it were matter of nothing why they must be Repented and it is part of wilfulness voluntarily and allowedly to do that which he must undo again and necessarily be repented of as David confesseth his Error Little sins allowed and customarily committed on the presumption of a Pardon they are not infirmities but are of a dangerous nature If you indulge iniquity you loose your Claim as those that are devoted to God you will hazard this if you indulge your straying humour and consider even infirmities may cost us dear for though they do not make void the Eternal Reward yet usually God reduceth us not by internal Grace but by some smart Providence as David Psal. 119. 67. Before I was afflicted I went astray God will teach you your Duty by Briars and Thorns by sharp Affliction And where the distemper is more rooted in us if it be not an Act only but a kind of rooted Distemper then the dispensation of Gods Providence may be very sharp As Pauls Thorn in the Flesh when he was apt to be lifted up in Pride he prays thrice the Lord was Terrible to him possibly it was the Stone or Gout some wracking Pain 2 Cor. 12. Though he prays God would not release him but still keeps the pain and trouble upon him so our strayings will cost us dear To be sure they must cost us Repentance but they may cost us a great deal of sorrow in the World We should not incur the hazard of Gods Temporal Displeasure Again you have no Assurance and Command of the Time and Measure of the Spirits Assistance and therefore if you give way to little failings they may become grievous Enormities in the end and when you grieve the Spirit you do what lies in you to drive him from you and provoke him to suspend his Assistance the longer And therefore grieve not the holy spirit of God whereby ye are sealed to the day of Redemption Eph. 4. 30. FINIS Advertisement THere is lately Published Twenty select Sermons Preached by the late Reverend and Learned Divine Dr. Thomas Manton and since his Death Published by Dr. William Bates in Quarto Also Eighteen Sermons on the second Chapter of the second Epistle to the Thessalonians Containing the Description Rise Growth and Fall of Antichrist with Cautions and Arguments to establish Christians against the Apostacy of the Church of Rome By Dr. Tho. Manton Published likewise by Dr. Will. Bates Sold by I. Robinson and B. Aylmer in Octavo A. Funeral Sermon Preached upon the Death of the Reverend and Excellent Divine Dr. Tho. Manton who Deceased October 18 1677. By William Bates D. D. To which is now added the last Publick Sermon Dr. Manton Preached In Octavo All three Printed for Brabazon Aylmer at the three Pigeons against the Royal Exchange in Cornhil AN Alphabetical TABLE Directing the READER to the Principal Matters contained in the foregoing SERMONS A. ABle God able to perform his promise p. 548. Abhorrence of sin more then hatred p. 1008 Absolution of God dischargeth the Law Conscience and Satan p. 39 Abundance of Mercies in God p. 316 Acceptance of prayer before its answer p. 166 Acceptation of our services must be sought after p. 725 God Accepts no bodily service without that of the soul p. 1045 God Accepts the Heart when it is 1. Broken 2. Renewed 3. Purified by Faith 4. Acted by Love p. 1046 Account must be given to God shortly p. 572. 39. 457 Accomplishment of promises to be diligently observed p. 447 Acknowledgement of God in Afflictions p. 138 Acknowledgment of Mercy a great Duty Reasons Uses of it p. 445 446 They that acknowledg justice may expect Mercy p. 511 Acknowledge the benefit of all Afflictions due to Gods Spirit p. 465 Justice and Faithfulness of God in afflicting must be acknowledged p. 509 Acquittance from Sin and acquittance from Hypocrisie p. 61 Acted They that are acted by God act under him p. 223 Actions a better discovery of our Thoughts then Words p. 10 Action is the perfection of the habits of Grace p. 32 Action not only required but good principles p. 859 Acting in spiritual duties sits us for duty p. 160 Activity in duty a sign of the quickening Spirit p. 935 Actual consent to the Covenant required p. 707 Actual Grace necessary as well as habitual p. 313 Uses of actual grace 1. To Direct us in the exercise of Grace received 2. To excite the habits of Grace 3. To strengthen us in the operation 4. To fortifie against Temptations p. 779. Necessity of actual Grace on three Accounts p. 779. 242 Actual thinking of God an eminent duty at certain Seasons p. 1055 Adam Vide Man Admonition Impatience under it a sign of pride p. 521 Advantages that Spiritual Enemies have over us p. 76 Advantages by Gods first work of Grace upon us 1. Inclination towards what is good 2. Preparation of Heart to Holy Actions 3. Power to do good p. 241. 242. Taking up Religion upon the Account of Temporal Advantages reproued p. 342 Affections Twofold 1. Affections of aversation 2. Affections of choice and pursuit p. 2. 680. 1006 Affection to the Word necessary in order to our keeping it p. 10. 34. God delights in them p. 246 Affections easily bribed p. 450 Affections without knowledge not Good p.
535 Affections must be purged and quickned p. 532 Affections sensitive differ from the solid Complacency of the Soul p. 85 Affections when strong are very painful p. 121 Affections strong constant and earnest towards Gods Word a mark of a Child of God p. 121. 898. expressed by 1. Opening the mouth 2. Panting 3. Longiug p. 897 Affections spiritual their Objects End and Properties p. 121 122 Affections carnal to be avoided p. 566 Affection to Gods Word for its innate Goodness and Truth p. 623 Affections false and slashy p. 122 Affections not nullified but rectified by Grace p. 807 884 Affections of the mind usually expressed by Words proper to the bodily senses p. 671. 897 Affections follow apprehensions p. 685. 234 They are good or evil according to their objects p. 1006 Affections spiritual will take all occasions to Remember Gods Name p. 374 Four things about our affections considerable p. 252. 253 Afflictions God is always just in them p. 509. 510. Yet Patient and Moderate p. 510 511 Afflictions long and sharp usually attended with either 1. Impatience or 2. Revenge against instruments or 3. The using indirect means for redress or 4. Despondency or 5. Questioniug our Interest in God or 6. Atheistical and despairing Thoughts p. 555 556. 465. 835 836. 843 Afflictions sanctified advance holy Thoughts p. 526 Prayer p. 714. They are good in what respects p. 484 Afflictions may be long and grievous before deliverance comes p. 150 157. 537. 835. 711 712 713. Three Agents in the Afflictions of Gods People 1. God 2. Satan 3. Wicked men p. 537 538. In afflictions Gods end is to reduce us into the right way p. 463 464. To humble and purge us 711 712. 510 Afflictions of great use to the converted and unconverted p. 464 465. 510 Why God afflicts his Children so sorely p. 711 712 Afflictions their necessity p. 157. 591. 487. And Utility p. 461 462 463 464. 484. 711 712. Afflictions encrease our Comforts in Gods Word p. 888 Afflictions though great are alleviated by the Consolations of the Word p. 148 Choisest Saints have their afflictions p. 965 Afflictions are great Priviledges p. 424. 481 Afflictions work not for good of their own Nature but by the Spirit of God p. 465 466. 487 They should bring us to God by Prayer p. 968 Age one age sees more then another p. 650 Age brings wisdom by experience p. 650 Aged ought to be reverenced p. 654 Aggravation of sin to Vow and not perform it p. 704 Allow we must not allow our selves in the least sin p. 34 Aides of Grace either necessary or liberal p. 221 Alphonsus King of Arragon his Counsellours p. 148 Allurements and Terrors of the VVorld means to draw us from God p. 1031 All sufficiency of God encourageth 1. Our dependance on him 2. Our subjection to him p. 587 588 It makes him the Souls only portion p. 385 Ancients VVho p. 650 Anger wrath envy how they differ p. 520 Anger of God when discovered bespeaks Holy awe and dread p. 808 Anger at the Violation of Gods Law a Note of true Zeal p. 853 Anger and hatred of Sin how they differ p. 878 Anger against the sin and pity to the sinner shews a well tempered zeal p. 931 Anger and Passion in discourse renders it evil p. 1064 Anguish of Spirit even in gracious souls caused by great Troubles partly from Nature Partly from Grace p. 884 Answers of Prayers to be duly observed p. 168 and why Reasons ibid. p. 905 906 907 Answer of Prayer either in kind or value p. 169 167. 908 909 Gods Children are earnest for answers of Prayer p. 905 Answer of a good Conscience what it signifies p. 699. Answer of Prayer neglected proceeds from either 1. Heedlessness 2. Atheism 3. Distrust 4. Disesteem of Gods favour p. 906 Great evil effects of such neglect p. 906 907 Antecedency of Gods work before Mans work p. 221 Antinomians who deny the Law to be a Rule p. 4 Antiperistasis in grace as well as Nature p. 871 Antiquity should not sway against Truth p. 650 Apostacy one ground of it the not Receiving the Truth in the love of it p. 67. Vid. Distrust As also from our inbred Corruption p. 803 Dissuasives against Apostacy p. 871. 341 342 Evil consequences of Apostacy p. 210. 342. Apostacy is bestial and brutish p. 1100 Apostacy caused from 1. Errors 2. Persecutions 3. Scandals p. 343. Vid. Back-sliding Defection Appeal to God on a double account p. 522 No appeal from Gods Judgement p. 38 Many pretend to serve God that cannot appeal to him p. 306 Appetite follows life and holy desires spring from a new Nature p. 304 Application of mercy personally called coming to God p. 517 Application of the Word by Faith p. 768 Application of Providence to their own selves a mark of Gods Children p. 811 Application of Gods mercies to our own souls p. 318. 517 Effectual application of mercy p. 517 Approbation of God a great Comfort under reproach p. 301 Approbation of Gods Law by the sanctified Judgment p. 34. 752 Means to bring our hearts to approve Gods Law p. 877 Approbation of purity without chusing it is not sufficient p. 861. 708. 223 Approbation of that in our selves which we condemn in others an evil character p. 3 Arbitrary God is so in gifts not in Judgments p. 934 Arts and Sciences not comparable to Gods word for the obtaining of true VVisdom p. 650 Arrogance in discourses odious to God p. 1064 Ascribe all to God p. 43. 552 Arguments to prevail with God 1. From his mercy 2. His Truth p. 941 Ask Gods Counsel his Leave and Blessing p. 31 Ask of God saving knowledge of Divine things p. 895 Grounds of it ibid. How Temporal deliverance is to be asked p. 923 Ashamed of God Christ and his Gospel Reasons of it Arguments against it p. 311 Assaults of Satan make assisting grace necessary p. 780 Assurance strengthned by perseverance p. 342 Astray the best of Saints apt to go astray p. 1102 Reasons 1. Present imperfection 2. Remainders of Corruption p. 1102 1103. Not totally and finally p. 1106 Assistance of God necessary to preserve both habitual and actual grace p. 789 Attributes of God in a Conflict about sinners p. 320 Atheistical persons are great deriders of Saints for 1. Their Faith 2. Obedience p. 336 Atheism to observe Gods signal Judgements on the wicked a Cure of it p. 798 A man may have Atheism enough to question Providences when ther 's Faith enough to justifie God p. 836 Avenger God is the Avenger of breach of Vows Oaths and Covenants p. 704. 705. Averseness of the heart from God a Cause of the delaying of Repentance p. 408 Averseness of Heart in coming to God makes us need not only leave to come but power to come p. 953 Audience of God how manifested how procured p. 166 St. Augustines Prayer about the Scriptures That he might neither be deceived in them nor deceive others by
makes wiser then our enemies p. 638. 642 Engagement of the soul to come to God Its usefulness p. 223 Enjoyment and use of a thing how they differ p. 69 Enjoyment of God should be our end and scope p. 573 Enjoyment of God either mediately or immediately p. 71 72 Enlarged heart given 1. At conversion consists in a freedom from guilt and power of sin 2. A particular enlargement given by exciting grace Necessity of an enlarged heart-p 216 217 218 219. Means 220 Enmity of wicked men against the Church p. 882. 729 730. 995 Entertain Gods word How to do it aright p. 887. 888 Entrance of Gods word giveth light how p. 888 889 Envy difference between Envy and VVrath p. 520 Envy strikes at some excellency p. 137. 563 Envy at the prosperity of the wicked checked by the consideration of Gods judgments upon them p. 135 Envy not the comforts of sinners p. 360 Envy makes men undermine others p. 520 Equity the duty should continue whilst we expect Mercy p. 341 Error about Gods word from 1. Presumption 2. Prejudicate opinions 3. A spirit of opposition 4. Carnal affections 5. Superficial apprehensions c. p. 694 695 Error 1. From ignorance 2. Judicial blindness p. 678 679 Error is Natural to us p 184 185. 1101 Error out of frailty or out of pride p. 129 793 Erroneous principles in policy a cause of persecution p. 144 Errors a ground of Apostacy p. 211. 343 Esteem practical of spiritual things p. 677 Vid. Valuation Esteem of the Word motives to get it p. 869. What it is c. p. 872 873 Eternity applyed to keep the soul awake p. 412 All our actions relate to Eternity p. 340 Eternal things to be secured before Temporal p. 403 404 Eternal Salvation longing for it is the duty property of Gods Children p. 1087 Eternal Life makes us willing to submit to Temporal Death p. 1096 Evangelical obedience and legal how they differ p. 11. 15 16 Evangelical obedience accepted it's imperfections pardoned p. 11. 15 16 Events of things confirm the Truth of the Word p. 285 Events of things are not seen do depend on God p. 31 642 Good or bad holy men provided from them p. 643 Everlasting punishment awarded to the despisers of Everlasting mercy p. 874 Everlasting things should be our chief comforts p. 875 Everlasting Covenant p. 875 Everlastingness of Gods Testimonies what it is p. 889 Evidences of Gods favour to be sought earnestly Why p. 920 Evidence of Blessedness Conformity to Gods Law 1. Inclusive all such are blessed 2. Exclusive none but such are blessed p. 6 Evidence of Reason and of the Holy Spirit differ p. 686 Evil speaking very sinful either against Truth or Charity p. 140 141 Whether in any case lawful p. 300 Exact and constant obedience against all temptations Reasons for it p 668 Examples of purity in Gods Word p. 859 Examples are very prevalent especially in evil p. 864 866. 1101 It is no excuse for sinning p. 864 Examples of others fallings a great Temptation p. 790 Example no safe Rule to walk by p. 4. 1075 Examples and instances of Gods goodness should confirm our Faith and Patience p. 912 To take up Religion merely by example no good Ground p. 1075 Excuses for not speedy turning to God vain p. 406 407 Excuses and cavils against keeping Gods Law argue an evil temper p. 1026 Exercise God may exercise his Children with sharp and long afflictions p. 554. 856 God exercises them according to their Reward p. 178 Exercise in Gods Word how p. 151. It encreaseth knowledge and judgment p. 453 Saints are exercised from within and without p. 921 Exceeding great Love to be given to Gods Commandements p. 1048 Expectation its qualifications p. 547 God has more expectations from those that are related especially to him then from others p. 863 Gods people expect deliverance from him 1. What it is to expect it 2. The Reasons for it 3. The singular excellency of it p. 1080 1081 1082. 1083. When it is right p. 1083 Experience of Gods goodness the priviledge of those that walk with him p. 7 Experience of Gods ways a Reason of our desire after them p. 30. 123. It teaches us how ready we are to wander from them p. 61. Reasons thereof p. 61 Experience brings good and sound judgment p. 453 Experience compared with Gods precepts as to getting understanding p. 651 652 Experience of Gods faithfulness in former ages of great use to succeeding ages p. 581. 962 963 Experience proves the good of Obedience p. 789 Experience of Gods grace a great encouragement p. 791 It breeds Confidence p. 166 It is a ground of our valuation of the word p. 492 It begets high thoughts of Gods tender mercies p. 994 External profession and conformity not accepted without the Heart p 236 237 Extremes two extremes we are apt to run into under affliction either to slight or faint under Gods correction p. 884 Two extremes 1. Self-confidence 2. Desperation p. 320 Extremity God permits his people to be reduced to the Extremity of danger p. 944 Reasons 1. To exercise trust 2. To quicken Prayer p. 944 Extremities are to be endured rather then offered against Gods Word p. 733 Eyes the windows whereby sin hath been let in to the Heart proved doctrinally and historically p. 278 279 They are to be watched Great evils from not watching the Eyes p. 279 280 Eye of God an engagement to obedience Reasons p. 1051 1052 Vid. Sight of God It is always on us p. 340 It hath many blessed effects p. 1053 1054 F. FAce of God shining what it implies p. 924 Face of God implies his favour and strength p. 12 Faility of Spirit a Reason of Apostacy p. 213 Fadingness of the World should excite us to look after an Eternal state p. 613 Faculties of the Soul either such as Command or are to obey p. 1103 Failings in the choisest saints p. 11. 17. 1100 1101 1102 p. 336. pardoned to the sincere p. 11. 17. 1106. daily failings and infirmities p. 19. 27 754 How to discern the infirmities of Saints from other men p. 754. 836 How to distinguish them from wilful sins p. 703 When disallow'd they exclude us not from the priviledges of Gods Servants p 846 We must not be too severe upon men failings p. 336 Fainting of Soul from delaying Salvation p. 540 592 Faintings of Spirit 1. Their Nature 2. Causes 3. Kinds described p. 541 542 543. c. Remedies against fainting p. 541 542 c. It s cured by the Word which is 1. A proper 2. An Universal cure p. 183 Fainting argues weakness if not Nullity of grace p. 416 Faintings Twofold 1. Of Dejection 2. Of Defection p. 541 Faith must conquer 1. Our fears 2. Cares 3. Troubles p. 1086 Faith ultimately resolved into Gods Testimonies p. 9 Exprest by terms of motion p. 12 By lifting up the Eyes p. 833 Faiths Excellencies 1. Eminent wisdom in it 2. Nobleness of Spirit it
the Flesh p. 899 Grounds of love to the Word the most noble is the words purity p. 863 Grounds of Faith and Obedience p. 939-940 Guidance of God to be submitted to if we will have him to be ours p. 10 Guilty Creatures cannot immediately enjoy God p. 14 Guilt makes us jealous of God p. 473 H. HAbitual and actual reign of Sin p. 919 Hand of God notes the power of God p. 1070 Our Mercies are in the hand of God p. 513 Happiness of the Saints not in this World p. 867 Happiness as well as Honour to be Gods Servants p. 850 Happiness mistakes about it 1. Some mistake wherein it lies 2. Others mistake the way that leads to it 3. Some are indifferent in the use of means leading to it p. 2 29 30. Mistakes herein very dangerous ibid. Many would be happy that would not be holy ibid. Happiness of Saints that God is near them on all occasions p. 948 Vid. Blessedness Hardness of heart from delaying Repentance p. 405 by converse with wicked men p. 775 prevented by acknowledging Mercies p. 445 from neglecting answers of prayer p. 906 Wicked men harden themselves 1. From Divine Patience 2. Divine Mercy p. 938 Harmony between the Spirit Scripture and Grace p. 66 Harmony between Gods work and our Duty p. 66 Harmony between the Word and Spirit in teaching us p. 74 Hasty we are apt to be hasty with God p. 836 Hatred of God under the Notion of a Iudge not as a Preserver p. 756 Hatred of sin when it is right p. 100S it is twofold ibid. Hatred of the World against Christians because God loves them p. 882 883 Hatred of sin 1. The Kinds 2. Causes 3. Effects of it p. 877 878 879 1006 1007 1008 Hating of sin as it is sin p. 659 660 679 680 683 It is a Character of those that are good-p 680 681 877 None hate sin but they that hate all sin p. 683 Hearing the Word without practice not sufficient p. 318 Hearing Prayer God may hear when he does not answer p. 901 Heart Tender heart soon affected with Gods judgments p. 810 Means to get a tender heart p. 933 Heart purity of heart the internal principle of good Actions p. 8 The Word of God to be laid up in the heart p. 9 What a Mans heart is that the Condition is p. 486 Heart what it implies 1. The Mind 2. The affections p. 9 God will be sought with the whole heart p. 15 236 393 Half-heart what it is p. 393 239 Whole Heart what it is it implies 1. Extension of parts 2. Intention of degrees p. 15 16 Examine whether we give God the whole Heart p. 239 Why God will be sought with the whole heart p. 15 16 58 59 902 236 237 238. Motives p. 239 God enclines the heart and man inclines his own heart how p. 46 751 251 Vid. Inclination Heart enclined to keep Gods Statutes what it is the necessity of it p. 752 753 God requires the Heart in his service p. 236 237 Heart its bent towards the Word how expressed p. 122 Heart must 1. Be drawn off from the Creature Self and Sin 2. Drawn unto God p 373 374 Vid. enlarged heart Heaven the belief of it a great support under the Terrors of this World p. 310 Heavenly things Motives to press after them p. 1089 1090 Heavens an Emblem of the stability of Gods VVord p. 575 Help and Hope when delayed we may complain to God p. 551 Help to be sought of God in heavy troubles p. 158 To be sought of God to encline our hearts to Gods statutes p. 46 Height when is iniquity come to its height p. 858 859 Hell a worm that never dies a pit that hath no bottom a fire that shall never be quenched p. 861 Help in straits may be expected by them that make a Conscience of Gods Commandments p. 1079 Heritage denotes 1. The substance of our portion 2. Our right to it 3. The tenure by which we hold it 4. Our actual possession of it p. 741 742 743 Gods testimonies are 1. a full 2. a sure 3. a lasting Heritage p. 741 742 743 Marks of one that hath Gods testimonies for his Heritage p. 746 747 Consideration to move us to take Gods testimonies for our Heritage p. 748 749 Heirs of the promise rejoice in each others company and in each others mercies p. 501 502 Reasons of it p. 502 503 Hiding Gods word in the heart what p. 63 64 Why Gods word must be hid in our heart p. 64 65 Great advantages of hiding Gods word in our heart in seven particulars p. 65 How we may hide it in our hearts 1. By meditation upon it 2. Receiving it in the love of it p. 67 Hide Gods word not as a Talent in a Napkin but as Gold in a Treasury p. 76 Gods hiding his commandments from us is his not opening our eyes to see into them p. 119 Hieroglyphick of the Egyptians p. 432 Hiding place God is a hiding place to his own It implies many things for their comfort 1. Secresie 2. Capacity 3. Safety 4. Consolation p. 765 766 Hinderers of preaching the word great judgments threatned against them p. 336 Holiness in God is his essence in us a quality p. 859 It 's a means of maintaining communion with God p 389 Holiness negative and positive p. 17 18 22 Not enough to avoid evil but we must do good p 22 Reasons and Uses thereof ibid. Holiness of life is oft made a scorn by carnal men p. 337 It 's better than wisdom wisdom better than strength p 928 Honesty in our dealings with others directions about it p. 817 Honest heart one sign of it is when a man fears to offend and cares to please God p. 478 Honour great honour to be Gods servant p. 101 849 850 To be dishonour'd for Christ's sake p. 311 Horrour at mens forsaking Gods Law argues 1. A due sense of sin 2. Of Gods wrath 3. Of the truth of the threatnings 4. The effects of sin p. 351 It proceedeth from a good cause p. 351 352 Hope teaches us to purifie our selves p. 18 And to obey Gods Commandments p. 1035 1040 Hope and help when delay'd we may complain to God p. 551 Hope and obedience much praised little practised p. 1035 Hope in Christ consider what we have of that hope p. 399 Hope keeps the soul alive under faintings how p. 542 543. What Hope is p. 1036 Hope keeps us from being utterly overcome p. 337 Hope and faith their difference p. 543 Hope its excellency and certainty it causeth earnestness to be delivered out of the trouble and yet patience under the trouble p. 543 827 Hope nourished by the word of God p. 544 927 Hope from worldly things causeth shame p. 786 Hope true and false distinguished p. 786 1036 1. False hope is not built on God 2. It is slight and superficial 3. Dead and cold 4. Weak and inconstant 5. Lazy and Ioitering p. 787 True hope
33. 456 457. 707 It is not obscure in it self but our eyes are blind p. 107 Law of God is 1. plain 2. good 3. pure 4. sublime 5. sure p. 1023 1024 Laws of God and men how they differ p. 874 875 876 877 878. Love of Gods Law the property of Gods children p. 1023 The word of God is a Law 875 876 877 Necessary that man be under a Law p. 875 Laws have their Sanctions p. 877 Law gives knowledg of sin three ways p. 686 Lawgiver God the Lawgiver will be obey'd p. 320 Laying open our case before God the way to speed p. 162 What it is to lay open our case before God-p 162 163 Laziness of soul requires vows promises to stir up the soul. It causes back wardness in coming to God-p 708 Learning no learning will enlighten savingly without Gods word p. 893 Learners the most knowing of Gods children are but Learners p. 41 True Learners who get the power of what they know upon their hearts p. 41 Legal and Evangelical commands p. 225 Legal and Evangelical keeping Gods Law p. 237 238 Lessons that we are to learn from the word 1. To know 2. To obey the command of God p. 41 Liberty to walk in Gods ways no such freedom as in his ways p. 301 302 303 Liberty carnal is thraldom Reasons of it p. 302 Liberty given by the Spirit 1. From slavish fear 2. Power of lust p. 304 Signes of true Liberty p. 305 Libertines and Papists enemies to Scripture why p. 693 Lie is either 1. Assertory 2. Promissory the latter is the worse p. 830. 186. Way of lying what whence p. 185. Vid. Lying Life prolonged is Gods free grace p. 101. 1094 A mercy to Saints and sinners p. 101 102. 1095 How far desirable p. 104 105. 1093 1095 Life spiritual what it is 1. The life of Justification 2. The life of Sanctification 3. The life of Glorification p. 783 896 897 Excellency of spiritual life above natural p. 783. 671. All life originally in God p. 313 It is life to the soul to have a sense of Gods tender mercy p. 516. 518 When the spiritual life is vigorous p. 784 1. Whâ—…n it shews it self in a sense of Gods love 2. In a holy disposition to please and serve God p. 784 The end why we should desire continuance of life is that we may glorifie God p. 1093 Life should be a continual expression of thankfulness to God the author of it p. 425 Men are loth to leave this present life p. 1089 Two Reasons 1. Unmortified heart 2. Unsetled Conscience Ibid. Life natural it 's uncertainty improved for a speedy turning to God p. 404 Life natural the end of it is that we may glorifie God p. 1093 Life natural spiritual and eternal p. 896 897 Desires of life below a Christian which p. 1097 Life natural rationally preserved by keeping Gods Commandments p. 896 897 Qu. How can the desire of long life consist with the desire of dissolution Answ. p. 1095 Some circumstances of death may make us desire longer life p. 1096 Lifting up of the eyes implys 1. Faith 2. Hope 3. Patience p. 833 834 Lifting up of hands its various Uses p. 318 Light its Properties p. 892 893 Light of Nature will not discover the first motions of the heart to be sinful p. 686. 174 Light the Scripture is a light in 3 respects p. 687 687 Likeness to God in purity scorned by the profane 864 Limiting God a very great sin p. 549 Litotes a figurative speech wherein more is intended than is expressed Examples of it p. 44. 559. 866 Little sins allow'd become great p. 1107 Living to God how known p. 609 Living is when the spiritual life is in good plight and vigor p. 782 Living-God must be served with living-service p. 935 Looking of God implys 1. His Favour 2. Providence Looking with favour implys 1. Observation 2. Compassion p. 902 903. Whom will God look on p. 904 Lot it is the lot of Gods children to be spoken against in Counsels and upon the thrones of Iudgment p. 142 143 Longing what it implys p. 1081. Vid. Expectation Encouragements to look long for deliverances 1082 Lot of Gods children to be despised reproached mocked p. 870 Love to God is a love of inferiors to a superior-p 1023 Love to sin secret and hatred of sin remiss very dangerous signs p. 1011 Love and hatred are the two great influenceing affections p. 756. 247. 248 Love carries the soul after the beloved object p. 12. 248 Gods goodness draws out our love p. 475 Signs of true love to God p. 12. 30 It interprets all that God doth to be good-486 1032 Love to Gods Commandments Reasons of it p. 315 Arguments to press the love of Gods word p. 628 Love goeth before delight p. 314 Love to God puts a value upon every thing that comes from him or leads to him p. 317 It 's necessary to keep a good Conscience p. 417 Arguments to enforce the love of Gods Commandment p. 1047 Love of good-will and of complacency p. 533 Love of the word abates the love of the world p. 1033 Love of complacency passeth from the person to the action p 533 Love to Gods word 1. As our Rule 2. Our Charter p. 866. 867 Love and praise are twin-duties p. 420 Love to the word a character of a godly man p 622 Why Ibid. Love of Gods word what it is 1. Negatively 2. Possitively p. 861. Why necessary 1. For Acceptation 2. To make the work easie 3. To make us constant p. 862. Examine upon what Reasons we love Gods word p. 863 Love of the world an impediment to repentance-p 408 Trial whether we love the world p. 259 260 Love of Gods word demonstrated by hatred of sin-1006 What it implieth p. 1006 1007. 1048 Love to the word 1. Weans us from the world 2. Makes us constant in profession 3. Gives understanding p. 628. Trial of love to the word-p 630 Love of God and faith in God the main ingredients of spiritual life p. 784 Love to God accompanied with the hatred of all sin 806 Love of a mans self a reason why men turn not to God how p 409 Love and anger cannot endure to be despised p. 884 Lying the true notion of it reasons against it 1011 1012 Lyes three sorts of lyes to men 1. Mendacium jocosum 2. Officiosum 3. Perniciosum p. 187 All these are sinful p. 187 188 Reasons why the children of God should keep far from the way of Lying p. 188. Vid. Way of lying Loving kindness of God it 's our strongest argument in pleading with God 1. It 's a humble argument 2. A comfortable argument for clearing of which consider 1. The nature 2. The kinds 3. The Proofs 4. The end of this loving kindness 937 938 939. 512 It is to be emproved 1. For a ground of trust 2. For a ground of holy fear p. 940 Luther's notable saying p. 209. 329 M. MAin who
are they that are right in the main p. 1106 Maintain God will maintain us whilst he has work for us p. 643 Malice seeks the destruction of Gods people p. 943 Malice is industrious diligent vigilant p. 943 Whence it is against the righteous p. 736 Man a straying creature p. 462. 62. 1100. Vid. Wandering A weak mutable creature p. 47. 836 His strength lies in God p. 47 He is Gods workmanship both as to body and soul p. 494 He is so now as well as in the first Creation p. 495 He was made to serve his Maker p. 496 He is not now what he was at first p. 496 Man the word used for 1. Distinction 2. Aggravation 3. Lâ—…mitation p. 921 Manner of obedience regarded by God as well as the matter p. 26 27 233 Martyrdom greedily affected by the Primitive Christians p. 852 Maxims of true wisdom nine p. 645 Mean and low condition ordinary to them that love God why p. 867 It renders Gods people lyable to mockings p. 869 Mean and low gifted Ministers not to be despised p. 649 Meanings and general intentions not enough p. 208 Means in the use of means we are to wait for grace-160 Choice of proper means a part of wisdom p. 638 Means to attain true blessedness 1. Take the Word for your Rule 2. The Spirit for your Guide 3. The Promise for your Encouragement 4. The Glory of God for your end p. 6 Means relate to the end p. 321. 639. 1041 Private as well as publick to be used p 648 Means diligently used an evidence of respect to all Gods Commandments p. 36 Means of comfort not to be separated from the God of comfort p. 599 Means of Grace their continuance uncertain p. 404 They cannot work without the principal agent 600 Means indirect to get out of trouble p. 542. They that use them forfeit Gods protection Ibid. Means of conveying comfort the Word Promises Means of receiving comfort faith and prayer p. 514 Measure the precepts of God are the measure of our lives p. 792 Measure of good and evil 1. Wisdom of God 2. It s respect to the chiefest good c. p. 482 483 Measure all things in respect to the world to come-492 Mediator God only found in a Mediator p. 14 God measures to us as we to him p. 648 Mediation of Christ they blessed for whom he mediates p. 10. Christ mediates for none but those that keep his Word Ibid. Meditation often finds what prayer missed p. 13 14 Required to a serious course of obedience p. 322 Reasons of the necessity of Meditation p. 322 634 Meditation upon God a means to prevent vain thoughts p. 763 634 Meditation is threefold p. 648 Meditation causeth delight and delight Meditation p. 89 It causeth love to the word love to meditation 630 Meditation in order to practice p. 89. It 's twofold 1. Occasional 2. Set solemn and fixed p. 90 Meditation fixed or stated is either 1. Reflexive or 2. Direct Meditation Direct Is either Dogmatical or Practical p. 90 91 Meditation its excellencies p. 525 526 91 92. 630. 649. 929. 930 Meditation works on the soul when cursory reading operates nothing p. 147. 890. 632. 929 Meditation on eternity its use excellency-p 572 573 Meditation on Gods word its usefulness p. 576. 631 632 634 638. 929 930 Three sorts reproved for not rightly meditating 633 It is a profitable duty 1. To our natural faculties 2 To our graces 3. Our duties 929 930 Meekness of spirit in suffering glorifyeth God p. 148 Meekness a qualification of those that expect counsel from God p. 155 Memory strengthned 1. by the impression that truth makes on the soul. 2. By the concernment of the soul about those truths p. 600 601 Mercenary spirit to love Religion for its portion and not for it self p. 866 Merit in the creature none why p. 838. 937 Mercy described under several notions p. 316 Mercy bespeaks praise p. 42. How to obtain it p. 319 Mercy what it is p. 516 Mercy of God misapplied one of the sinners vain excuses for not speedy turning to God p. 406. Mercy shewn in Creation c. p. 438 Mercy the cause of all Gods gracious dealings with us p. 394. 905 Mercies are to be heightned by considering their circumstances p. 423 They are to be expected according to the tenor of the promise p. 317 New mercies call for new thanksgivings p. 420 Mercy and fidelity are Gods great glory p. 579 Mercy general and special p. 512 Mercy when we find mercy our care should be to walk worthy of it p. 169 Great and tender mercies are in Iehovah p. 990 991 Mercy moved by misery p 158. 165. 314. 318 Mercy the best plea of Saints why p. 838. 937. 905 Mercy Gods great argument to do us good 315. 318 319 Method of God in begetting grace p. 659 Method of God in bringing a sinner from under the Covenant of Works to the Covenant of Grace 910 Method of God to encourage his servants by shewing his favour Objections answer'd p. 910 911 912 Midnight praising of God at midnight p. 425 It argues 1. Ardency of Devotion 2. Sincerity which God sees in secrecy 3. Preciousness of time 4. Value of spiritual Exercises above natural refreshments 5. Reverence of God in secret Adoration p. 425 426 Miscarriages of soul by murmuring despondency-29 Mind enlightned will check us for sin p. 685 Mind true Christians are always like minded but not always like affectioned p. 674 Miscarriages of professors most shameful p. 215 Mischief God brings mens mischievous plots upon their own heads p. 564 What must we do that we may not miscarry 1034 Ministry necessary though the Scriptures be clear why 1. It 's Gods institution 2. It serves to vindicate and explain truth 3. To apply Generals to particular cases c. p. 695 696 Misery moves mercy p. 158. 165. 969. 512 Mistakes very common and very satal about 1. Misery and happiness 2. Wisdom and folly 3. Bondage and liberty p. 301 Mixture of corruption in our vexation and anguish about outward troubles p. 884 Mockings Gods people liable to them in their low estate p. 869 They are very grievous to flesh and blood-869 339 We must persevere against mockings Reasons p. 339 340. Directions p. 341 Mocked God is not mocked p. 903 Moderation of desire sorrow fear how p. 617 618 Moderation of afflictions promised p. 541 Moderation in the use discover'd by submission to the loss of worldly things p. 257 Monarchies four great ones of the Babylonians Medes and Persians Graecians Romans p. 580 Moods reproof of them that are only Religious in good moods p. 342 Moods and pangs of love to Gods word may be in a carnal heart p. 862. 904. 214 Moods and pangs of Religion whence they proceed p. 451. No good ground of Religion p. 1075 Moral Law still obligatory to Christians as a Rule 845 Morning Vid Early Mortification of the flesh the first step to obedience p.
Reason p. 67. They are to be applied-p 288 They are to be made familiar to us p. 67 They make God a debtor p. 324. 831 They are Gods Testimonies and why p. 741 They are more than simple Declarations p. 831 They are to be prized on a double account p. 545 They are made to perseverance p. 342 They are most certain on a threefold account p. 575 They are 1. Good 2. Sure p. 1084 Three things in Promises 1. Truth 2. Faithfulness 3. Righteousness 830 There is usually some time between the Promise and the Performance p. 324. 835. Reasons of the delays in performing Promises p. 324 835. 525 Properties of God 1. To do good 2. Keep his Word p. 831 Prosperity makes us goe astray p. 462. Takes off Affections from heavenly things p. 463 Prosperity of the wicked should not dismay us p. 795 936 Proud men denotes two sorts of persons p. 559 None should be Proud because he hath more than others p. 647 Who are the Proud p. 829 336 Protection is the priviledge of the Saints God is their hiding-place and shield p. 763 765 766 767 Vid. Hiding-place Protestant Religion its Excellencies p. 199 200 Providences seem contrary to those that are most obedient p. 667 Providence the belief of it a good help to keep a good Conscience p. 418. Providence vindicated p. 936 937 It 's seen in fulfilling Promises and Threatnings p. 424 Observation of Providence 〈◊〉 〈◊〉 〈◊〉 us we have more Cause to bless God than up â—…mplain p. 423 Providences must not be racked to make them speak what we would have them p. 796 797 798 Providences well observed will cause gracious Souls to love the Word of God more than ever p. 806 Reasons thereof p. 806. They are to be considered p. 511 They are reconcileable to the Word v. a Commentary on it p. 39. 465 Providence executes the sentence of the Word p. 974 975 Providential Care and Conduct the priviledge of them that walk closely with God p. 7 Providential Wisdom seen 1. in the Seasons 2. the Kind 3. the Manner of Gods afflicting his Children p. 463 Providence is either 1. Common or 2. Special p. 472 Providence takes care of all that love and please God p. 1033 Provisions for the Flesh should be cut off p. 867 Proving his people a ground of Gods forbearing Enemies p. 856 Prudence when we are tempted to sin it 's great prudence to chain our selves to the contrary duty p. 421 Prudence required in applying general Rules to particular Cases p. 449 450 Punishment in this Life for breach of Gods Law p. 39 Punish God has a time to punish Sinners tho' he bear long with them p. 856 Purity of the Word of God what it implies p. 857 Purity of Heart from the Purity of the Word p. 857 858 Purpose of the heart settled in seeking God p. 16 It must be universal to all Commandements and accompanied with Affections and Endeavours p. 34 Purpose to please God habitual and actual p. 152 Purposes of Obedience must be made with the greatest seriousness p. 915 Reasons thereof p. 915 916 Purposes of heart against Sin when defective p. 1009 Q. QUalifications of those that have God for their Hiding-place 1. they that believe 2. they that obey 3. they that seek it in the way that God has promis'd it p. 767 Qualifications are to be cleared in our pleading Promises p. 327 328 317 Qualm of Conscience may beget lean Affection to the Word of God for a season p. 122 Questioning our Interest in God an usual sin in sharp and tedious Afflictions p. 565 Some times we question Gods Love because we have no Afflictions and some times we question it because we have nothing but Afflictions p. 556 Quiet Great Quiet to the Minds of Gods people under sad dispensations to consider the Justice and Faithfulness of God in them p. 508 Quickning Grace promised in the New Covenant both in general and in particular p. 941 Quickning two fold 1. when of dead we are made Alive 2. when of dull we are made lively and active p. 596 717 718 281 Quickning by the Word obliges us to remember it for ever p. 597 Quickning is only from the Word Why 1. the word contains the most quickning Considerations 2. the Spirit delights to quicken us by the word p. 598 599 719 Quickning denotes 1. the renewing of comfort 2. the actuating of Grace p. 159 933 281 311 Great need to go often to God for quickning 1. because of our constant weakness in this World 2. because of ourfrequent indispositions of Soul to duty p. 159 160 934. and the oppositions of the flesh c. p. 935 936 937 718 719 Quickning of the Soul to duty by holy Zeal p. 853 Quickning denotes either 1. restoring to happiness or 2. renewing of grace p. 933 717 311 312. Quickning and Sharpening of prayer by the fear of God p. 811 Quickning is one blessing which Gods Children have often need to beg of God p. 933 Sense Appetite and Activity are the fruits of the Spirits quickning p. 935 314 Quickning is necessary on many accounts p. 282 Labour to get it beware of losing it p. 282 283 312 How quickning Grace may be lost p. 313 R. RAshness a great troubler of the Church p. 451 Ready God is Ready to receive returning sinners and as ready to punish them that refuse to return p. 410 God is always ready to hear prayer p. 168 Reasonable Creatures are made for eternity p. 571 Reason is supplied by Faith p. 541 Reason depraved cannot judge of spiritual things p. 3 Reasonings against Gods Soveraignty are usually in the points of the Imputation of the sin of the first Adam Election Providence c. p. 757 Reasons and Grounds of Religion are to be inquired into p. 195 Rebellion to decline Gods Government p. 585 Rebukes of Providence against impenitent sinners are of great use to the Saints p. 135 136 Reclaiming sinners p. 132 Reconciliation and Atonement only in the word discovered p. 54 624 Non opus divinae naturae sed liberi consilii p. 624 Records ought to be kept of our Comfortings Quicknings and Supports by Gods Word and why p. 597 600 379 380 Recreations are notto swallow up Religion p. 927 Redeemer is the Head of the renewed Estate p. 320 Redeemed Sinners shall have their judgment p. 321 Redeemer requires Obedience p 320 He is honoured by obedience p. 321 Reduce God reduces straying sinners by some smart Providences p. 1107 Reflection upon our selves and ways implies 1. an Examination of our past course of Life 2. a careful watch over them for the future 3. a Consideration of the event p. 397 Regeneration goes before new Obedience p. 497 Regenerate Persons may be discerned from unregenerate p. 18 19. how they differ p. 673 674 Reign of sin is either 1 general or 2 particular either more gross or more secret p. 918 919 Rejoycing in Gods Testimonies greater than in all Riches
not allowed a ground of Comfort p. 37 All Sin must be refrained 1. notorious and plausible 2. inward and outward 3. pleasant as well as not pleasant 4. sins against both Tables 5. great and small p. 660 661 Sin weakens both Grace and Comfort p. 663 1040 Heynousness of sin in breaking Gods Law striking at Gods being contradicting his Soveraignty p. 686 Sin removed 1. in Justification 2. Sanctification p. 185 Sin its Dominion p. 917 918 919 920 Differences of Sins p. 920 921 Sin brings trouble two ways 1 meritoriously 2. effectively p. 315 316 Sincere prayer must be sincere as well as fervent p. 902 909 910 Sincerity in prayer implies 1. Seriousness 2. Affectionateness 3. prevalency of those affections 4. universal Care to please God p. 903 Sincerity of Sanctification what it is p. 5 Marks of Sincerity 1. Carefulness to practice what we know 2. inquisitiveness to know more of our duty 3. to stand in awe of Gods Word p. 6 11 It makes God judge of its heart p. 627 Sincerity may be accompanied with failings p. 11 Sincerity and Integrity constitute the whole Heart p. 15 It aims at universal Obedience p. 33 59 It is to be asked of God with earnestness p. 530 It gives confidence with God p. 6 533 It keeps us good in bad times p. 866 Two Notes of Sincerity 1. the manner 2. the principle of Obedience p. 1042 Sinking under Burdens by looking on the bare Affliction p. 591 Prevented by considering that God is 1. Wise 2. Just 3. Good in afflicting p. 884. 885 Sinners the greatest when converted are the greatest mourners for the sins of others p. 930 Reasons ibid. Slander not only in the Deviser but the Receiver p. 141 299 300 Sleep there 's a surfeit in sleeping as well as eating p. 926 Slight prayers argue low thoughts of God p. 899 We are apt to be slighty in our prayers p. 915 Sluggish prayers teach God to deny p. 29 899 Snares of the Devil and wicked Men of several kinds p. 735 736 What use we are to make of these Snares p. 137 Song Gods word is our song in the house of our Pilgrimage p. 358 359 vid. Rejoycing Sorrow wasts the natural Spirits p. 554 176 It must be proportionable to sin p. 405 Sorrow of Gods Children greater than others why p. 177 Sorrow affect solitude joy company p. 503 Soveraignty of God must be submitted to p. 119. 789 God sometimes forsakes his people out of Soveraignty p. 51 Soveraignty of God in distributing wisdom p. 648 653 Soul is the Man p. 43 1093 God must be served with the Soul as well as the Body p. 1043 1044 Soul-Blessings are special Blessings p. 43 they are pledges of eternal Blessings ibid. to take ones Soul in his hand what the phrase imports p. 726 Souls life is Gods favour p. 518 Soul is 1 fons actionum ad extra 2. terminus actionum ad intra p. 1044 Soundness of heart what it is p. 530 531 532 Speedy turning to God necessary why p. 402 403 Pressed in general and particular p. 410 Speeding with God should make us come again p. 168 How to speed with God p. 162 H. Spirit is a spirit of Peace 1. as a Sanctifier 2 as a Comforter p. 1027 Spirit of God our Guide as the word is our Rule p. 8 152 153 Spirits work to draw the heart from earthly things to God p. 3 H. Spirit beareth witness to the Gospel p. 9 H. Spirit gives help as Christ gives leave to come to God p. 15 Spirit VVater and Blood how they bear witness p. 9 Spirit Word and holy Heart agree p. 934 H. Spirit gives 1. direction how to apply the Rule 2. to make a good choise 3. to act Grace 4 to manage civil Affairs p. 31 H. Spirit gives Liberty 1. from slavish Fears 2. from potent Lusts p. 304 H. Spirit encreaseth our delight in Gods Commandements p 316 H. Spirit the Author the Scripture the Means of Light p. 694 Spiritual seeing requires 1. that the object be clear 2. that the Organ be right p. 694 Spiritual Blessings call for praise why p 1057 Spiritual Blessings give us a heart to praise God temporal Blessings only give us an occasion p. 43 Spiritual sense and Life p. 671 672 673 It differs from the bare understanding p. 673 Spiritual Delight exceeds that in worldly things p. 87 593 There are three spiritual Senses chiefly 1. seeing 2. tasting 3. feeling p. 671 672 Spiritualizing common and earthly things p. 90 763 Springs of Comfort all in God by the word p. 514 Stability of the earth an Emblem of the Stability of Gods word p. 582 and of his Being 588. Stability of Gods Testimonies p. 889 890 620 956 957 Stability of Gods word opposed to the Creatures Vanity p. 618 620 Stablishing of the word to us two ways p. 284 how to get the word stablisht to us p. 287 288 Statutes of God what what it is to seek them p. 987 Strangers on Earth the Condition of all Gods Children p. 114 Men may be strangers on earth as to their Condition who are not so in Affection p. 114 Why Gods Children are and account themselves to be Strangers p. 114 115 116 How to carry our selves as Strangers in this world p. 118 119 Straights he that makes Conscience of Gods Commands may boldly seek help from God in his straights p. 1079 In all straights we are to delight in Promises p. 1035 Strength natural and spiritual both may fail as they are ours p. 538 Strength spiritual what it is how given out how God is concern'd therein p. 181 182 How to get spiritual Strength p. 182 183 Study the word but take God for your teacher p. 42 Arguments to study the Word p. 652 653 Study the word 1. not out of curiosity 2. nor meerly to be able to teach others 3. nor meerly for delight c. but in order to practice p. 68 68 Study Gods Name 1. what 2. how Stumbling preservatives against it p. 1032 v. scandal Stupidity under the Rod a great evil p. 159 It argues Stupidity to be careless in Prayer p. 906 907 Stupidity not to be affected with Gods Judgments on others p. 812 Subjection to God to be chosen before liberty p. 707 Subjection to God pressed from two grand Motives p. 308 309 Submission to Providence advanced by thanksgiving for received Mercies p. 421 Submission to Gods disposing and commanding Will p. 588 Submission to God 1. for the mercy 2. for the time of the mercy 3. for the way and means of it p 826 Suffering for Christ very reasonable who suffered such hard things for us p. 870 Suffering better than sinning p. 148 525 842 731 732 928 Sufferings are like to be long 1. when Reformation is rejected 2. when Deliverance would be a greater mischief 3. when there is a damp on the Spirit of Prayer 4. when god is about to punish us and we go not about to reconcile our selves to
draw us to the same Fountain of Grace for Pardon and Life to our selves These Examples do more than the Doctrinal declaration because they do not onely shew that Mercy and Grace may be had but that it hath been attained unto by those who in all respects did judge themselves and were really unworthy of it as unable to lay hold of it and to make good use of it afterwards as we our selves The Ice is broken the Ford ridden before us therefore we may venture our Salvation and Acceptance with God upon the same Grace 3 His former love to our selves At first he took us with all our faults and betrothed us unto himself in Loving-kindness and tender Mercy Hosea 2. 19. and therefore he will still do us good freely and bountifully And so we may answer all Objections from Gods wonted goodness towards us When he hath entred into Covenant with us out of his Love and Bounty we may well expect that upon the same terms he should keep Covenant The continuance is more easily believed and asked than the beginning and first grant Psal. 36. 10. O continue thy loving-kindness unto them that know thee and thy righteousness to the upright in heart When by Experience we have found what it can do for unworthy creatures we may the better expect it should help us upon all occasions 4. The End why God exerciseth it which is his Glory even the glory of his Grace and Loving-kindness That that might be acknowledged and exemplified by those that are partakers of it even to be altogether glorious Eph. 1. 6. To the praise of his glorious grace wherein he hath accepted us in the beloved That it may be owned and esteemed as free and liberal and working of its own accord We only cross Gods End when we do not plead it admire it and esteem it highly and improve it for our Comfort for this is Gods End in the whole business of our Salvation from first to last that Men and Angels might be excited to set forth the praises of his rich Mercy and free Grace And here is a new incouragement to ask gracious supplies of God according to his Loving-kindness or upon the account of that Attribute even that his Grace may be more esteemed and exalted in our hearts Psal. 109. 21. But do thou for me O God the Lord for thy names-sake because thy mercy is good deliver thou me It concerneth him in point of his chief honour and glory to do good to his People that he may be known and owned to be a good and a gracious or loving God Use Well then If this be the great plea of the Saints 1. Let us meditate often of the Loving-kindness of God of his pitying and pardoning and lovingly intreating poor sinful and broken-hearted creatures that come to him This should be our daily Meditation bonum est primum potentissimum nomen Dei saith Damascene It is the first-born and chiefest name of God We cannot conceive of God by any thing that concerneth us so much as his Goodness by that we know him and for that we love him We admire him with Reverence for his other Titles but this doth first insinuate with us and command our respect to him The first Temptation that ever was in the World was to weaken the conceit of his Goodness in the heart of the creature as if God were envious harsh and sowre in his restraints still it is a great Temptation yet God is good to Israel Psal. 73. 1. Oh let us fortifie our Hearts with frequent thoughts of his Goodness and Loving-kindness As we should do this every day so especially upon the Sabbath day Psal. 92. 2. I will shew forth thy loving-kindness in the morning and thy faithfulness every night We should do this with all the advantage we can use more especially when we are in his presence conversing with him and ministring before him Psal. 48. 9. We have thought of thy loving-kindness O God in the midst of thy Temple We should often and seriously think when we come to God surely now we have to do with a loving and gracious God whether we wait upon him in Prayer or the Word or Sacraments if any prayer to make or comfort to expect 2. Observe the fruits and effects of it and value them They that are Students in Providence shall not seek long before they find God to be a God full of loving-kindness and tender Mercy Psal. 107. Whoso is wise and will observe these things even they shall understand the loving-kindness of the Lord. Few regard it or look after it but they that do pry into the course of his dealings shall not be without many instances of Gods love and free favour to them now when you have found it out value it Psal. 63. 3. Because thy loving-kindness is better than life my lips shall praise thee You shall have rich experiences such as will fill you with joy unspeakable and glorious to be esteemed above all comforts whatsoever 3. Praise God for it This should be a lively motive to praise him Psal. 138. 2. I will worship towards thy Temple and praise thy name for thy loving-kindness and for thy truth These two are the cause of all we have 't is without any deserving of ours only because we have to do with a gracious and faithful God Isa. 63. 7. I will mention the loving-kindness of the Lord and the praises of the Lord according to all that the Lord hath bestowed on us and the great goodness towards the house of Israel which he hath bestowed on them according to his mercies and according to the multitude of his loving-kindness The Prophet speaketh as if he could never find words enough or pregnant enough to express his sense of Gods gracious dealing so bountifully had he dealt with his People 4. Let us improve this loving-kindness and readiness of Gods Mercy to help penitent Supplicants 1. In a way of Trust the least degree of which is enough to keep the sinner from running away from him how grievous soever his offences and demerits be yet come to him say as David Psal. 51. 1. Have mercy upon me O God according to thy loving-kindness according unto the multitude of thy tender mercies blot out my transgressions Yea make it a ground of confidence and support Psal. 69. 16. Hear me O Lord for thy loving-kindness is good turn unto me according to the multitude of thy tender mercies 2. In a way of Fear that we may not interrupt the sense of it or stop the current of his good will Psal. 26. 3. Thy loving-kindness is before mine eyes and I have walked in thy truth 'T is the ground of all our Confidence lose not that the Lord taketh notice of them that trust in his goodness Nahum 1. 7. The Lord is good a strong hold in the day of trouble and he knoweth them that trust in him There is one word yet undiscussed According to thy Iudgment Some